ATA 

TO THE 




PROTEST AN' 



OR THE 

TRUTH OF THEIR 

ENGLISH TRANSLATIONS EXAMINED: 

IN 

A Treatise shewing some of the Errors that are to be found in the Protestant 
English Translations of the Sacred Scripture, against such Points 
of Catholic Doctrine as are in Debate between 
them and the Church of Rome. 

IN WHICH ALSO, 

From their Mis-translating the Twenty-third Verse of the Fourteenth Chapter of 
the Acts of the Apostles, the Consecration of Doctor Matthew 
Parker, the first Protestant Archbishop of Canterbury, 
is occasionally considered. 




BY 

A S 

AUTHOR OF THE CELEBRATED POEM ENTITLED 

ENGLAND'S REFORMATION 

A NEW EDITION CAREFULLY REVISED AND CORRECTED. 



136 



For I testify to every one that hcareth the words of the prophecy of this book, If any man shall aid to these things, Gad 
shall add upon him the plagues written in this book. And if any man shall take away from the words of the book of this 
prophecy, God shall take away his part out of the Booh of Life, and out of the Holy City, and from these things wlrch are 
-written in this look. Ret. Ch. xxii. V. 18, 19. 



LONDON Printed in the Year 1737 ; 



AND 




&EPRJNTED BY RICHARD COYNE, 28, EAST AR.RAN-STREET. 



£54,70 



ADVERTISEMENT FROM THE EDITOR 



In offering to the Public such a Work as the present, the Editor feels that he 
cannot be totally silent. And first, he begs leave to make his most grateful ac- 
k owledgments to those Friends who have, with so marked a partiality, and 
so indefatigable a zeal, exerted themselves in his behalf; and to the Public in 
general, who have patronized the Publication far beyond his most sanguine ex- 
pectations, So great indeed has been his encouragement, that he has already 
obtained a Sale for more than 2000 Copies. To merit this, no labour has 
been spared; every care has been taken in the present, to correct the numerous 
Errors of the former Editions, and to amend the obsolete stile of the Au- 
thor. How far the circulatiqn of this learned Work will prove beneficial to So- 
ciety, must appear from its being an antidote to those principles of Deism, In- 
fidelity, and Irreligion, which in this age so much pains have been taken to dis- 
seminate; and from its power to stem the torrent of falshood and misrepre- 
sentation, which is every day pouring in on public credulity. It must certainly 
be acknowledged by tvery unprejudiced mind, a Work that incontrovertibly 
proves and exposes the miserable shifting of the first pretended Reformers; 
who, to support the novelty of their doctrines, and their noxious innovations, 
were reduced to the wretched necessity of falsifying the Word of God. 

The Editor prides himself on- sending forth to the Public the Works of 
Mr. Ward, whose bright and transcendent genius was eclipsed for a time, and 
involved in his early days in the dark errors of infidelity, until, as the scripture 
phrase expresses it, God commanded Light to shine forth from the darkness, 
and dispersed the ignorance wherein he was enveloped. Nursed in the lap of pre- 
judice, and imbued with the principles of his cotemporaries, his strong mind 
burst through the cloud that surrounded it, and he became an instrument 
in the hands of God to defend his Word, to instruct and to enlighten.- — — •■ 
Coyne pledges himself to re-print every work of merit which may serve as a 
shield to the Catholics against the numerous Publications which daily appear,, 
in order to deceive the ignorant, and misrepresent our Religion.* 

a 

* The Editor particularly alludes to what Dr. Milner says of the " frequent publications of John Fox's lying book 
»f martyrs, with prints of men, women, and children expiring inflames; the nonsense, inconsistencies, and falshoods 
of which," he says, " he had in part exposed in his letters to a prebendary. In revenge for this detection," continues 
he, ■" the editors of the work have this year published it under my name ; in consequence of which artifice, I hive 
been considered and addressed by several persons as having lost my reason as well as my religion." See Dr. Milner'3 
Case of Conscience, published by me, page 102, note 44.. 



in -the, Prm 3 and in a few Days will be published by the Editor hereof, 

WARD'S LEARNED WORK, 

ENTITLED* 

%%% €<mtvoUt&y of $>v%ination tvulv %tatz% 

IPR1CE STITCHED—TWO SHILLINGS JND SZ&PBKC&J 

COYNE will not anticipate the public opinion, nor bespeak mankind in favour 
of the performance, but shall submit to the correction of the world, if Mr. 
WARD has not proved himself more luminous and satisfactory on the subject 5 
than any other Author who has written on the same, 



sCOYNE has also ready for the Press 5 
THE CELEBRATED WORKS 

- OP THE 

LEARNED Dr. HAWARDEN. 

Which will be published in Six Volumes, Octavo. 



SUBSCRIBERS 



TO 



WARD'S ERRATA TO THE PROTESTANT BIBLE, 



Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 

Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 
Rev. 



Dr. Betagh, Vic. Gen. Dioc. Dublin, 4 copies 

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Mr. Bergin, ditto 

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James Brennan, ditto 

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Pat. Byrne, Maynooth College 

Nich. Carroll, Ossory, 6 copies 

Mr. Corr, Mary's-lane, 6 copies 

Mr. Connery, Ossory 

Matthew Crowley, Maynooth College 

Pat. Corrigan, Ossory 

John Cormick 

Thomas Conolly, John's-lane 
Mr. Curran, Maynooth College 
Mr. Cosgrave, French-street 
Pat. Carey, Nobber 
Mr. Callahan, Bray 
Mr. Collins 



"Rev. Mr. Delahunty, Ossory 

Rev. Mr. Darcy, Lay College, Maynooth 

Rev. James Doyle 

Rev. Michael Doyle, Rosemary-lane 
Rev. John Delany, Ossory 

Rev. Edward Ferris, D. D. P. M. T. Maynooth 
Rev. Mr. French, Mary's-lane, 6 copies 
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Rev. Mr. Foster* Bi idge-stieet 

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Rev. Mr. Kavenagh, Ossory 

Rev. Mr. Kenny, ditto 

Rev. Mr. Kelly, ditto 

Right Rev. Dr. L. 

Rev. Mr. Laracy, Ossory 

Rev. Mr. Lake, Maynooth College 

Rev. Dennis Lane 

Rev. Mr. Molloy, John's-lane 

Rev. Mr. Magouran, Mary's-lane 

Rev. Walter Myler, Maynooth College 

Rev. Dan. M'Calgan, ditto 

Rev. James M'Namara, Limerick 

Rev. Francis Molony, Ross 

Rev. John M'Nulty, Maynooth College 

Rev. Eugene M'Carty, ditto 

Rev. Michael Moran, Adam and Eve 

Rev. Eugene M'Carty, Kerry 

Rev. Mr. Murphy, Newry 

Rev. Michael Muldoon, Kilmainham-wood 

Rev. Peter M'Carty 

Rev. John Murphy 

Rev. Mr. Mortimer, Ossory 

Rev. Mr. M'Kenna, ditto 



Subscribers Names. 



Rev. P. O'Leary, Maynooth College 
Rev. Richard O'Donnell, S- G. Ossory 
Rev. Mr. O'Donnell 
Rev. Mr. O'Reilly, Academy, Navan 
Rev. Mr. O'Connor, Maynooth College 
Rev. Mr. O'Nial, Clonard; -Meath 
Rev. Charles O'Donnell, Londonderry 
Rev. Paul O'Brien, Maynooth Col. Prof. 
Rev. Mr. O'Brien, Rosemary-lane 

Rev. Maurice Prendville, Killaraey 
Rev. Mr. Plunkett, John's-lane 

Rev. Dr. Russell, Arran-quay 
Rev. L. Roach, Meath-street 



Irish 



Rev. Patrick Risbey, Kilmainham-wood 

Rev. John Ryan 

Rev. John Reilly, Middleton 

Rev. L. Reynolds, Ossory 

Rev. Daniel Sinnott, Maynooth College 
Rev. David Sinnott, ditto 
Rev. Mr. Shea, Ossory 

Rev. B. Walsh 

Rev. Richard Walsh, Limerick 
Rev. J. Walsh 

Rev. Mr. Wall, Parish Priest, Mary's-latie 



>f COS«* 



Mr. James Browne, Maynooth College 
Mr. Thomas Barry, ditro 
Mr. Thomas Brady, ditto 

Mr. Bernard Cutler, ditto 
Mr. James Cleary, ditto 

Mr. Owen Dempsey, ditto 

Mr. John Fitzharris, ditto 
Mr. John French, ditto 

Mr. Jennings, ditto, 

Mr. James Kennedy, ditto 



Mr. John Kelly, Maynooth College 
Mr. Charles K'earns, dhto 

Mr. Patrick Murphy, ditto 

Mr. William O'Neal, ditto 
Mr. Thomas O'Hanloiij ditto 

Mr. Phil. Quintan, ditto 

Mr. Martin Redmond, ditto 

Mr. Edward Tookey, ditto. 

Mr. Thomas Walsh, ditto 
Mr. James Ward, ditto 



Mr. James Aungier, Prussia-street 

Mr. John Abbot 

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Mr. James Brena-n 

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Mr. P. Barry 

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Mr. Buggy 
Mr. Byrch 

Mrs. Belheldj Chancery-lane 
Mr. John Brown 
Mr. Thomas Burke, Abbey- street 
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Charles Ball, esq. Temple-street 
John Brown, esq. Fredei ick-street 
Ed. T. M. Butler, Esq. Elm-ville, Clonmell 
Mr. John Barry, Charlemont-street 
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Mr. Thomas Bvrne, Cook-street 
Mr Patrick Burke, Kilmaly, co. Clare 
Mr. P Burke, Watertord 
Mr. Connor B'adwell 
Anthony Blake 
Bedford 
Mr. Stephen Bellew 



Mr. 
Mr. 



Mr. Thomas Conway, Bridge-street 

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Mr. Pat. Con ne 11 

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Mr. Patrick Carroll, Ma; lborough-street 

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Mr. Thomas England 

Major Baron Edward Fitzgerald 
Mr. Hugh Fitzpatrick, Capel-street, 100 copies 
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Mr. James Hely, Bookseller, Cork, 50 copies 

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Mess. Keating, Brown, & Co. London, 1000 cqp„ 

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Mr. Kavenagh 

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Mr. Thomas Mackay, Ship-street 

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Mr. William R. M'Donald 

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Subscribers Names. 



Mr. William Mallet, Camden-street 

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Mr. Miles Murphy, Wateirord 

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Mr. na... ay 

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Mr. Theophilus O'Flanagan, A. B. Secretary 

the Gaelic Society 
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Mr. Arthur O'Leary 
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ADDITIONAL SUBSCRIBERS, 

Rev. Dr. Bodkin, Galway 
Rev. Bnrtholemow Burke, ditto 
Rev. John Fallon, ditto 
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Rev. T. Clarke, Liffey-street 

Mr. John Cahill, Galway 

Miss Ann Jennings, ditto 

PvTiss Brouchton, ditto. 

Mr. James Rose, 147, Francis-street 

Mr. John Reilly, Church-street 

Mr. Peter M'Donough 

Mr. Martin, Essex-quay 

Mr. James M'Loughiin 

Edward Hay, esq. M. R. I. A. 



THE 



LIFE OF 



MR, WARD. 



TTh E life of Mr. Ward is greatly involved in obscurity, and though the Editor had many difficulties 
to encounter in ascertaining its events; yet he is happy in being enabled to gratify curiosity, by laying 
before the public some of the most interesting particulars concerning this extraordinary man — they have 
been chiefly communicated by a gentleman in London. 

Thomas Ward was the, son of a respectable farmer*, and was born at Danby Castle, in the Moors of 
Yorkshire, on the 13th of April, 1652. The early part of his life passed away undistinguished from 
thai of ordinary children, and nothing remarkable of him is known until his fourteenth vear, when 
we find him at Pickering School, giving the first indications of his genius, and excelling his brothers, 
of whom he was the eldest, in his taste and knowledge of the classics. Here he was initiated in the 
first principles of arithmetic, geometrv, and astronomy, in which sciences he became a great profi- 
cient. So much was his father pleased with his early propensity to learning, and the abilities which he 
discovered, that he determined to rescue him from the obscurity of a country life, and destined him for 
one of the learned professions. Young Ward was accordingly offered his choice to become a clergy- 
man, a physician, or a lawyer; but, with a mind already matured by study and thinking, he hesitated 
-—and at length declined his father's offers. In the practice of the law, he observed there were too 
many temptations to dishonesty, and he doubted his firmness to resist them. The profession of physic 
was repugnant to the delicacy of his feelings ; and, as a clergyman, he feared that he might contribute 
more to the destruction than the salvation of his fellow-man. Thus, perhaps, a too fastidious nicetv in 
his conscience and ideas, left him without a calling, and he entered on the world with very little pros- 
pects of a permanent subsistence., 

About this period his talents and acquirements first began to introduce him into notice, and he ac- 
cepted an invitation from a gentleman of fortune to live with him as a companion, and tutor to his chil- 
dren. In this retreat he had an opportunity of following the particular bias of his mind, and accord- 
ingly he bent himself with incredible application to the study of controversy, then the rage of the day. 
Church History, the Ancient Fathers, the Scriptures, and the more modern Catholic Controversies, 
always occupied his literary hours , but he still found occasional recreation and delight in poetry and the 
classics. He read incessantly, but not with the frivolity of one who skims the surface, and seeks only 
to arm himself with subtlety and sophism for impertinent disputation; he read to enrich his mind, ro 
correct his understanding, and improve his heart. To this serious disposition and habit of reflection, 
must be attributed the change in his religious sentiments which immediately toqk place. His father and 
all his family were Protestants, and he himself was educated in hostility to Catholic opinions. His li- 
beral and penetrating mind, however, disdained to wear the trammels of prejudice, and he even shook 
off the authority of a parent, rather than remain a slave, contrary to conscience and conviction, to 
the false principles he had at first imbibed. He accordingly embraced the Catholic faith, which, to- 
gether with his marrying a young lady of the same persuasion, so highly incensed his father, that at his 
death, which happened soon after, he bequeathed all he possessed to his Prote tant wife and children. 
This disappointment and blasting of his hopes, with his consequent destitute situation, it might.be ex- 
pected would have produced envy and irritation on his part; but his was no ordinary mind, and, rais- 
ing himself above every little paltry consideration of Self, in the enthusiasm of charity, he directed his 
•whole endeavours to the conversion of his mother and family. Providence blessed his exertions, and 
he had the happiness of seeing himseif united to them in faith, as well as in affection. To a youth of 
uncertainty, disquietude, and separation from his family, succeeded the calm of domestic peace, and 
the security of competence. For some years he remained buried and contented in this domestic retire- 
ment, but his genius opening with age, and expanding with increase of knowledge, began to be rest- 
less, and thirsted for universal information Sated with books, he wished to know mankind ; and,, with 
this intention, having, after much intreaty, obtained his mother's and wife's consent, he left his own 
country, and passed over to France. In France he continued for some time, learning the manners and 
language of the people, and from thence went into Italy, and settled himself at Rome, in this famous 



The Life of Mr. Ward. 



city, the wreck and monument of -ancient greatness, he had a wide range to gratify his taste, to con- 
template the fallen and mutilated glories of the ancient arts : he was continually in the Churches, the 
public Buildings, and public Libraries, and spent a great portion of his time particularly in the Vatican. 
Here he had an opportunity of seeing some of the best documents respecting the History of England, 
from which he did not neglect to make numerous and Useful quotations — Controversy again became his 
favourite study, which was soon interrupted by accepting a commission in the Pope's guards, in which 
he remained for five or six years, during which time he served in the maritime war against the Turks. 
His military career ended with the war, and. he returned to England, at the pressing solicitations ot his 
wife and relations, in the 34th year of his age. On his arrival, he was patronized and received on terms 
of friendship by Lords Derwentwater and Lumney, Col. Thomas- RadclifF, Mr. Thornton, and others, to 
whom he was recommended by his learning, his wit, and a suavity of manners peculiaily his own. 
About this period he set about writing his Errata to the Protestant Bible, which was published in the year 
1688. His Monomachia, or Duel with Dr. Tillotson, appeared next, but anonymously ; which made Or. 
Tillotson observe, that it must have been written by some able Jesuit, not imagining that so much 1 ■ ce 
of argument and theological research , could be possessed by a Layman. Ha Tree of Life, an ingenious 
device, presenting at one view an epitome of Church History, according to the most exaci Cnro logy ; 
his Controversy of Ordinations truly stated; his Conference with Mr. Richlezv, Minister of Hexham; his 
Notes on the 39 Articles and the Book of Homilies, all followed one another in rapid succession, and ;oon 
after appeared his well-known work, the Reformation, a burlesque poem, in which he imitates Butler 
with considerable success. The notes to this poem, collected from the most approved Historians, as 
Stow, Camden, Speed, Baker, Burnet, Heylin, Clarendon, &c. form a complete History of Eccle- 
siastical Affairs in England, from Henry the Eighth's timt to the end of Oales's Plot. This was the 
last publication that came from the pen of Mr. Ward, though he afterwards compiled and wrote the History 
of England. It is much to be regretted, that a coincidence ot untoward circumstances, and particuiai iy, 
his being obliged to fly the country and go over to France, prevented this work from being ever given 
to the world : the documents for it were collected by him with great diligence, and he himself esteemed 
it his best production. The manuscript is now in possession ot the Editor, and may, perhaps, in due 
time, be offered to the Public. 

He died in the 56th year of his age, anno 170$, and was buried at St. Germain's, in France, where 
his obsequies were performed with a solemnity becoming so pious and learned a man. The enemies of 
Mr. Ward, who, on account of his religious opinions, and his boldness in defending them, were many, 
seem to have conspired against his character, and have maliciously confounded him with another of the 
same name, a man of dissolute morals, and no education, but of a prolific turn in producing works of 
low ribaldry and shameful obscenity. The productions of this man, whose name was Edward, and 
who all his life kept a public-house in Moorfields, have been attributed to our Author by Jacob, Oldyss, 
and even the writets of the Biographical Dictionary, published in London in 1798. The London Spy, 
a book entitled Apollo's Maggot, a dramatic piece called the Humours of a Coffee-house, Don Quixote, turned 
into Hudibrastic verse, are among the number of those publications, which have been always, though 
-wrongfully, imputed to the writer of the Reformation. There is, moreover, a great difference as to the 
time of their death, for Edward Ward lived to the year 1731, and we find a poetical will of his printed 
in Appleby's Journal in the September of that year *. 

Mr. W'ard was a man of a comprehensive and versatile genius, that embraced and cultivated studies 
of an almost opposite nature. He possessed a deep fund of ancient and modern learning. He 
knew the Hebrew, Greek and Latin languages, and was well skilled in French and Italian. He 
was one of the best controvertists of his time, as Tillotson and Burnet both acknowledged. 
He loved poetry, particularly of the burlesque kind, to which a lively eccentric fancy strongly in- 
clined him. He often indulged in it for amusement; and perhaps he chose that ludicrous channel 
for conveying the History of the Reformation to th&Public, because he saw it most adapted to the taste 
ot the times, and most agreeable to common conception. His Errata to the Protestant Bible, though 
little known, for want of publication in a country to which it was obnoxious, is a Work of such learned 
merit, such nice arrangement, and such clear disquisition in all the controverted points of Religion and 
Scripture, that it will convey Mr. Ward's name to the latest posterity as a man of genius, judgment and 
erudition. His disposition was generous and mild, though not incapable of being provoked to resentment : 
he even fought two duels in his youth, from which his religion would certainly have restrained him, if 
he had courage enough to be a coward. When in the army, he was the model of a Christian Soidier ; 
he joined piety to bravery ; he fought and prayed ; and his intervals of leisure from duty, were filled up 
by reading. He was, in fine, a Theologian, a Poet, and a Soldier; and passed his life with fame and 
honour to himself. 



* See the Perth edition of the Encyclopedia, article Ward, where they are properly discriminated. 



P R E F A* C E» 



>e«oe« 



AMONG the many and irreconcilable differences between Roman Catholics, and the Secta- 
ries of our days, those about the Holy Scriptures claim not the least place on the stage of 
controversy : As, first, whether the Bible is the sole and only rule of faith ? Secondly, whether 
all things necessary to salvation are contained in the Bible? Or, whether we are bound to believe 
some things, as absolutely necessary to salvation, which are either not clear in Scripture, or not 
evidently deduced out of Scripture ? Thirdly, whether every individual person, of sound judg- 
ment, ought to follow his own private interpretation of the Scripture ? If so, why one party or 
profession should condemn, persecute, and penal-law another, for being of that persuasion he 
finds most agreeable to the Scripture, as expounded according to his own private Spirit? If not, 
to what interpreter ought they to submit themselves,- and on whom may they safely and securely 
depend, touching the exposition and true sense and meaning of the same? Fourthly, whence 
have we the Scripture ? That is, who handed it down to us from the Apostles, who wrote it ? And 
by what authority we receive it for the Word of God? And, whether we ought not to receive 
the sense and true meaning of the Scripture, upon the same authority we receive the letter? For 
if Protestants think, the letter was safe in the custody of the Roman Catholic Church, from 
which they received it, how can they suspect the purity of that sense, which was kept and deli- 
vered to them by the same Church and authority ? With several other such like queries, fre* 
quently proposed by Catholics ; and neveryet, nor ever likely to be, solidly answered by any Secta* 
ries whatever. 

It is not the design of this following Treatise to enter into these disputes ; but only to shew 
thee, Christian reader, that those translations of the Bible, which the English Protestant clergy 
have made and presented to the people for their only rule of faith, are in many places not only 
partial, but false, and disfigured with several corruptions, abuses, and falsifications, in deroga- 
tion to the most material points of Catholic doctrine, and in favour and advantage of their own 
erroneous opinions : For, 

As it has been the custom of Heretics in all ages, to pretend to Scripture alone for their rule, 
and to reject the authority of God's Holy Church ; so has it also ever been their practice to fal- 
sify, corrupt, and abuse the same in divers manners. 

1. One way is, to deny whole books thereof, or parts of books, when they are evidently 
against them : So- did, for example, Ebion all St. Paul's Epistles ; Manicheus the' Acts of the 
Apostles ; Luther likewise denied three of the four Gospels, saying, That St. John's is the only 
true Gospel ; and so do our English Protestants those books which they call Apocrypha. 

2. Another way is, to call in question at the leasts and make some doubt of the Authority of 
certain books of Holy Scriptures, thereby to diminish their credit : So did Manicheus affirm,, 
that the whole New Testament was not written by the Apostles, and particularly St. Matthew's 
Gospel: So does Luther discredit the Epistle of St. James : So did Marcion and the Arians deny 
the Epistle to the Hebrews to be St.- Paul's j in which they were -followed by our first English 

Protestant 



4 



PREFACE. 



Protestant translators of the Bible, who presumed to strike St. Paul's name out of the very title 
of the said Epistle.(i) 

3. Another way is, to expound the Scripture according to their own private spirit, and to 
reject the approved sense of the ancient holy Fathers, and Catholic Church : So do all Heretics, 
who seem to ground their errors upon the Scriptures ; especially those, who will have Scripture, 
as by themselves expounded, for their only rule bf faith. 

4. Another way is, to alter the very original text of the Holy Scriptures, by adding, dimi- 
nishing, and changing it here or there for their purpose : So did the Arians, Nestorians, &c. and 
also Marcion ; who is therefore called Mus Ponticus, from his gnawing, as it were, certain 
places with his corruptions; and for the same reason may Beza not improperly be called the 
Mouse of Geneva. 

5. Another way, not unlike this, is, to make corrupt and false translations of the Scrip- 
tures for the maintenance of their errors : So did the Arians and Pelagians of old, and so have 
the pretended reformers of our days done, which I intend to make the subject of ; this following 
treatise. 

Yet, before I proceed any further, let me first assure my reader, that this work is not under- 
taken with any design of lessening the credit or authority of the Holy Bible, as perhaps some may 
be ready to surmise: For indeed, it is a common exclamation among our adversaries, especially 
such of them as one would think should have a greater respect for truth, that Catholics make light 
of the written Word of God : That they undervalue and contemn the sacred Scriptures : That 
they endeavour to lessen the credit and authority of the Koly Bible. Thus possessing the poor 
deluded people with an ill opinion of Catholics, as if they rejected, and trod under feet, the 
written Word : Whereas it is evident to all, who know them, that none can have a greater re- 
spect and veneration for the Holy Scripture, than Catholics have, receiving, reverencing, and 
honouring the same, as the very pure and true Word of God ; neither rejecting, nor so much 
as doubting of the least tittle in the Bible, from the beginning of Genesis, to the end of the 
Revelations ; several devout Catholics having that profound veneration for it, that they always 
read it kneeling on their knees with the greatest humility and reverence imaginable, not enduring 
to see it profaned in any kind; nor so much as to see the least torn leaf of a Bible put to any 
manner of unseemly use. Those who, besides all this, consider with what very indifferent be- 
haviour the Scripture is ordinarily handled among Frotestants, will not, I am confident, say, that 
Catholics have a less regard for it, than Protestants ; but, on the contrary, a far greater. 

Again, dear reader, if thou findest in any part of this treatise, that the nature of the sub- 
ject has extorted from me such expressions, as may perhaps seem either spoken with too much 
heat, or not altoge:her so soft as might be wished for; yet, let me desire thee, not to look upon 
them as the dictates of passion, but rather as the just resentments of a zealous mind, moved 
with the incentive of seeing God's sacred word adulterated and corrupted by ill-designing men, 
on purpose to delude and deceive the ignorant and unwary reader. 

The Holy Scriptures were written by the Prophets, Apostles, and Evangelists ; the Old Tes- 
tament in Hebrew, except only some few parts in Chaldee and Syriac-; the greatest part of the 
New Testament was written in Greek, St. Matthew's Gospel in Hebrew, and St. Mark's in Latin. 
We have not at this day the original writings of these Prophets and Apostles, nor of the seventy 
Interpreters, who translated the Old Testament into Greek, about 300 years before the coming 
of Christ ; we have only copies ; for the truth and exactness whereof, we must rely upon the 
testimony and tradition of the Church, which in so important a point God would never permit 
to err : So that we have not the least doubt, but the copy, authorized and approved of by the 
Church, is sufficiently authentic. For what avails it for a Christian to believe, that Scripture 
is the Word of God, if he be uncertain which copy and translation is true ? Yet, notwithstand- 
ing the necessity of admitting some true authentic copy, Protestants pretend, that there is none 
authentic in the world, as may be seen in the Preface to the Tigurine Edition, of the Bible, and 

ia 

(1) See Bibles, 1579, i$%q, 



PREFACE 



S 



in all their books of controversy ; seeing therein they condemn the council of Trent, for 
declaring that the old translation is authentic, and yet themselves name no other for such., 
And, therefore, though the Lutherans fancy Luther's translation ; the Calvinists that of 
Geneva; the Zuinglians that of Zuinglius ; the English, sometimes one, and sometimes 
another: Yet because they do not hold any one to be authentic, it follows, from their 
exceptions against the infallibility of the .Roman Catholic Church in declaring or decreeing 
a true and authentic copy of Scripture, and their confession of the uncertainty of their own 
translations, that they have no certainty of Scripture at all, nor even of Faith, which they 
ground upon Scripture alone. 

That the Vulgate of the Latin is the most true and authentic copy, has been the Judgment 
of God's Church for above those 1300 years ; during which time, the Church has always 
used it; and therefore it is., by the sacred council (2) of Trent, declared authentic and canoni- 
cal in every part and book thereof. 

Most of the Old Testament, as it is in the said Latin Vulgate, was translated (3) out of 
Hebrew by St. Hierom ; and the New Testament had been before his time translated out of 
Greek, but was by him (4) reviewed ; and such faults as had crept in by the negligence of 
the transcribers, were corrected by him by the appointment of Pope Damasus. " You con- 
strain me," says he, " to make a new work of an old, that I, after so many copies of the 
Scriptures dispersed through the world, should sit as a certain judge, which of them agree 
with the true Greek, I have restored the New Testament to the truth of the Greek, and 
have translated the old according to the Hebrew. Truly, I will affirm it confidently, and will 
produce manv witnesses of this work, that I have changed nothing from the truth of the 
Hebrew," &c'.(5) 

And for sufficient testimony of the sincerity of the translator, and commendations of his 
translation, read these words of the great Doctor St. Augustin : " There was not wanting" 
says he ** in these our days, Hierom. the priest, a man most learned and skilful in all the 
three tongues ; who not from the Greek, but from the Hebrew, translated the same scrip- 
tures into Latin, whose learned labour the Jews yet confess to be true."(6J 

Yea, the truth and purity of this translation is such, that even the bitterest of Protestants 
themselves are forced to confess it to be the best, and to prefer it before all others, as also to 
acknowledge the learning, piety, and sincerity of the translator of it ; which Mr. Whitaker, 
notwithstanding his railing in another place, does in these words : "St. Hierom, I reverence ; 
Damasus, I commend ; and the work I confess to be godly and profitable to the church."(7) 

Dr. Dove says thus of it : " We grant it fit, that for uniformity in quotations of places, 
in schools and pulpits, one Latin text should be used: And we can be contented, for the 
antiquity thereof to prefer that (the Vulgate^ before all other Latin books. "(8) 

And for the antiquity of it, Dr. Covel tells us, " that it was used in the Church 1300 years 
ago :" Not doubting but to prefer that translation before others. (9) 

Dr. Humphrey frees St. Hierom, both from malice and ignorance in translating, in these 
words: «* The old interpreter was much addicted to the propriety of the words, and indeed 
with too much anxiety, which I attribute to religion, not to ignorance."(io) 

In regard of which integrity and learning, Molinceus signifies his good esteem thereof, 
saying, (11) *' I cannot easily forsake the vulgar and accustomed reading, which also I am 
accustomed earnestly to defend :" Yea, (12) " I prefer the vulgar edition, before Erasmus's, 
Bucer's, Bullmger's, Brentius's, the Tigurine translation ; yea, before John Calvin's, and all 
•others." How honourably he speaks of it ! And yet, 

B Conradus 

(2) Con. Trident. Sess. 4. (3) S. Hierom. in lib. de viris lllustr . extremo, tS ' in Prafat. lihrotum quos Latinos fecit, 
(q.) Hier. Ep. 89. ad. Aug. quest, u. inter Ep. Aug. (5) See his preface before the New Testament, dedicated to 
Pope Damasus, and his Catalogue in fine. (6) St. Aug. de Civit Dei lib. 18, c. 43. iff Ep. 80. ad Hierom c. 3. 
& lib. 2. Dect. Christi, c. 15. (7) Whitaker in his answer to Reynolds, pag. 241. (8) Dove, Persuasion to Recu- 
sants, p. 16. (9) See Dr. Covel's Answer to Burges, pag. 91, 94. (io) Dr. Hum. de Ratione Interp. lib, i. pag. 74. 
(11) Molia in Nov, Test. Part. 30, (12) Etin Luc. 17. 



6 



PREFACE. 



Conradus Peilican, a man commended by Bucer, Zuinglius, Melancthon, and all the 
famous Protestants about Basil, Tigure, Berne, &c. gives it a far higher commendation, in 
these words : (13) ,e I find the vulgar edition of the Psalter to agree for the sense, with such 
dexterity, learning, and fidelity of the Hebrew, that I doubt not, but the Greek and Latin 
interpreter was a man most learned, most godly, and of a prophetical spirit." Which certainly 
are the best properties of a good translator* 

In fine, even Beza himself, one of the greatest of our'adversaries, affords this honourable 
testimony ot our vulgar translation : " I confess" says he, " that the old interpreter seems to 
have interpreted the holy books with wonderful sincerity and religion. The vulgar edition 
I do, for the most part, embrace and prefer before all others. "(14) 

You see, how highly our Vulgate in Latin is commended by these learned Protestants : See 
likewise, how it has been esteemed by the ancient (15) Fathers : yet notwithstanding all this is 
not sufficient to move Protestants to accept or acquiesce in it ; and doubtless the very reason 
is, because they would have as much liberty to reject the true letter, as the true sense of 
Scriptures, their new doctrines being condemned by both. For had they allowed any one 
translation to have been authentic, they certainly could never have had the impudence 
so wickedly to have corrupted it, by adding, omitting, and changing, which they could 
never have pretended the least excuse for, in any copy by themselves held for true and 
authentic. 

Obj. But however, their greatest objection against theVulgateLatinis, that we ought rather 
to have recourse to the original languages, the fountains of the Hebrew and Greek, in which 
the Scriptures were written by the Prophets and Apostles, who could not err ; than to stand 
to the Latin translations, made by divers interpreters, who might err. 

Anfm, When it is certain, that the originals or fountains are pure, and not troubled or 
corrupt, they are to be preferred before translations : But it is most certain, that they are 
corrupted in divers places, as Protestants themselves are forced to acknowledge, and as it 
appears by their own translations. For example, Psl. 22. ver. 16. they translate, "they 
pierced my hands and my feet :" Whereas, according to the Hebrew that now is, it must 
be read, " As a lion, my hands, and my feet;" which no doubt, is not only nonsense, but 
an intolerable corruption of the later Jews against the passion of our Saviour, of which 
the old authentic Hebrew was a most remarkable prophecy. Again, according to the Hebrew, 
it is read, (16) Achaz, king of Israel ; which being false, they in some of their first trans- 
lations read, Achaz, king of Juda, according to the truth, and as it is in the Greek and 
vulgate Latin. Yet their bible of 1579, as also their last translation, had rather follow the 
falshood of the Hebrew against their own knowledge, than to be thought beholden to the 
Greek and Latin in so light a matter. Likewise, where the Hebrew says, Zedecias, Joachin's 
Brother, they are forced to translate Zedecias his father's brother, as indeed the truth is 
according to the Greek. (17) So likewise in another place, where the Hebrew is, " He begat 
Azuba his wife and Jerioth ;" which they not easily knowing what to make of, translate in 
some of their bibles, " He begat Azuba of his wife Jerioth ; w and in others, " He begat 
Jerioth of his wife Azuba." But without multiplying examples, it is sufficiently known- 
to Protestants, and by them acknowledged, how intolerably the Hebrew fountains and origi- 
nals are by the Jews corrupted : Amongst others, Dr. Humphrey says, " The Jewish 
superstition, how many places it has corrupted, the reader may easily find out and judge." 
(18) And in another place ; " I look not," says he, " that men should too much follow the 

Rabbins, 

(13} Pellicanin Prafat. in Psaker. Ann. 1584. (14) Beza in jfnnot. in Luc. I. I. Et in Prafat. Nov. Test. (15) 
S. Hierom. & St. slug. supr. St. Greg. lib. 70. Mur. c. 23. hidor. lib. 6. Etym. c. 5. 7. & de Divin. Offic. lib. r. 
cap. 12. S. Beda in Martyrol. Cassiod. 21. hist. &c. (16) Z Chron. 28. ver. 19, (17) 4 Kings ? 24. ver, 17,. 
19. (18 ) Humph. I I, de Rat. interp, pag. 178. 



PREFACE. 



Rabbins, as many do ; for those places, which promise and declare Christ the true Messias, 
are most filthily depraved by them. "(19) 

" The old interpreter," says another Protestant, " seems to have read one way, whereas 
the Jews now read another ; which I say, because I would not have men think this to have 
proceeded from the ignorance or slothfulness of the old interpreter: Rather we have cause 
to find fault for want of diligence in the antiquaries, and faith in the Jews ; who, both be- 
fore Christ's coming and since, seem to be less careful of the Psalms, than of their Tal- 
mudical Songs. "(20) 

I would gladly know of our Protestant translators of the Bible, what reason they have 
to think the Hebrew fountain they boast of so pure and uncorrupt, seeing not only letters 
and syllables have been mistaken, texts depraved, but even whole books of the Prophets 
utterly lost and perished ? How many books of the ancient Prophets, sometime extant, are 
not now to be found ? We read in the Old Testament, of a Liber Belhrum Domini, " The 
Book of the Wars of our Lord ; the Book of the Just Men, Protestants call it the Book 
of Jasher. The Book of Jehu the Son of Hanani ; the Books of Semeias the Prophet, 
and of Addo the Seer: And Samuel wrote in a book the law of the kingdom, how kings 
ought to rule, and laid it up before our Lord : And the works of Solomon were written 
in the book of Nathan the Prophet, and in the books of Ahias the Shilonite, and in the 
vision of Addo the Seer. "(21) With several others, which are all quite perished ; yea, and 
perished in such a time, when the Jews were '* the peculiar people of God," and when, 
of all nations, " they were to God a holy nation, a kingly priesthood :" And now, when 
they are no national people, have no government, no king, no priest, but are vagabonds 
upon the earth, and scattered among all people ; may we reasonably think their divine and 
ecclesiastical books to have been so warily and carefully kept, that all and every part is safe., 
pure, and incorrupt ? that every parcel is sound, no points, tittles, or letters lost, or mis- 
placed, but all sincere, perfect, and absolute ? 

How easy is it, in Hebrew letters, to mistake sometimes one for another, and so to alter 
the whole sense ? As for example, this very letter van for jod,f has certainly made disagree- 
ment in some places ; as where the Septuagint read, to *p't®* « <pv**&, Fortitudineni meam 
ad te custodiam, " My strength I will keep to thee;" which reading St. Hierom also fol- 
lowed : It is now in the Hebrew l|y fortitudinem ejus, " His strength I will keep to thee. "(22} 
Which corruptions- our last Protestant translators follow, reading, " Because of his strength 
will I wait upon thee ;" and to make sense of it, they add the words " because of," and 
change the words " keep to" into " wait upon," to the great perverting of the sense and 
sentence. A like error is that in Gen. 3. (if it be an error, as many think it is none) Ipsa, 
conteret caput tuum, for Ipse or Ipsum, about which Protestants keep such a clamour. (23} 

As the Hebrew has been by the Jews abused and falsified against our blessed Saviour 
Christ Jesus, especially in such places as were manifest prophesies of his death and passion r 
So likewise has the Greek fountain been corrupted 'by the eastern Heretics, against divers 
points of Christian doctrine ; insomuch that Protestants themselves, who pretend so great 
veneration for it, dare not follow it in many places ; but are forced to fly to our Vulgate La>- 
tin, as is observed in the preface to the Rhemish Testament ; where also you may find suf- 
ficient reasons, why our Catholic Bible is translated into English rather from the Vulgate 
Latin, than from the Greek. 

To pass by several examples of corruptions in the Greek copy, which might be produced, 
I will only, amongst many, take notice of these two following rash and inconsiderate addi- 
tions: First, Joh. 8. ver. 59. after these words, Exivit e ( Templo y " Went out of the Tem- 
ple;" are added, Transient per medium eorum,. sic prateriit ; "Going through the midst of 

them', 

(19) Lib. 2. p. Z19, (20) Conrad. Pell. Tom. 4. in Psal. 85. v. 9. (21) Numb. 21. v. 14. Josh. 10. v. 13. 2 
Kings, 1. v. 18. 2. Paral- 20. ver. 34. 12. ver. ry. 1 King, 1©. ver. 25. 2 Paral. 9. ver. 29. (22.), Pial, 58,. 
v. 10. in Prot. JJible, it is Psal, 59. ver. 9. (23) Gen. 3. v. rj. f '1 «rn sin. 



% PREFACE. 

them, and so passed by."(24) Touching which addition, Beza writes thus : " These 
words are found in very ancient copies ; but I think, as does Erasmus, that the first part, 
* going through the midst of them,' is taken out of Luke 4. ver. 30. and crept into the 
text by fault of the writers, who found that written in the margin : And that the latter 
part, e and so passed by,' was added to make this chapter join well with the next. And 
I am moved thus to think, not only because neither Chrysostom, nor Augustine, (he might 
have said, nor Hierom) make any mention of this piece, but also, because it seems not to 
, hang together very probably ; for, if he withdrew himself out of their sight, how went 
he through the midst of them ? &c."(25) Thus Beza disputes against it ; for which cause, 
I suppose, it is omitted by our first English translators, who love to follow what their 
master Beza delivers to them in Latin, though forsooth they would have us think, they 
followed the Greek most precisely; for in their translations of the year 1561, 1562, 1577, 
1579, they leave it out, as Beza does : Yet in their Testament of 1580, as also in this last 
translation, (Bible 1683) they put it in with as much confidence, as if it had neither been 
disputed against by Beza, nor omitted by their former brethren. 

To this we may also join that piece which Protestants so gloriously sing or say at the 
end of the Lord's Prayer, " For thine is the kingdom, the power and the glory, for ever and 
ever, Amenf which not only Erasmus dislikes|(2'6) but Bullinger himself holds it for a 
mere patch sowed to the rest, " by he knows not whom ;"(27) and allows well of Eras- 
mus's judgment, reproving Laurentius Valla for finding fault with the Latin edition, be- 
cause it wants it : — 4* There is no reason," says he, " why Laurentius Valla should take 
the matter so hotly, as though a great part of the Lord's Prayer were cut away: Rather 
their rashness was to be reproved, who durst presume to piece on their toys unto the Lord's 
Prayer." 

Let not my reader think, that our Latin Vulgate differs from the true and most authen- 
tic Greek copies, which were extant in St. Hierom's days, but only from such as are now 
extant, and since his days corrupted. " How unworthily," says Beza, " and without 
cause, does Erasmus blame the old interpreter, as dissenting from the Greek ! He dissented, 
I grant, from those Greek copies which Erasmus had gotten ; but we have found not in 
one place, that the same interpretation which he blames, is grounded on the authority of 
other Greek copies, and those most ancient : Yea, in some number of places we have ob- 
served, that the reading of the Latin text of the old interpreter, though it agree not some- 
times with our Greek copies, yet it is much more convenient, for that it seems to follow 
some truer and better copy."(28) 

Now, if our Latin Vulgate be framed exactly, though not to the vulgar Greek examples 
now extant, yet to more ancient and perfect copies ; if the Greek copies have many faults, 
errors, corruptions, and additions in them, as not only Beza avouches, but as our Pro- 
testant translators confess, and as evidently appears by their leaving the Greek, and follow- 
ing the Latin, with what reason can they thus cry up the fountains and originals, as incor- 
rupt and pure? With what honesty can they call us from our ancient Vulgar Latin, to 
the present Greek, from which themselves so Jicentiously depart at pleasure, to follow our 
Latin ?(2Q,) 

Have we not great reason to think, that as the Latin Church has been ever more constant 
in keeping the true faith, than the Greek, so it has always been more careful in preserving 
the Scriptures from corruption ? 

Let Protestants only consider,"" whether it be more credible, that St. Hierom, one of the 
•greatest doctors of God's Church, and the most skilful in the languages wherein the Scrip- 
ture was written, who lived in the primitive times, when perhaps some of the original 

writings 

(24) Ai^Sui* a-,i dvru'j nxfiyw S-rv;:. (25) Beza in jfob. sap. 8. v. £9. (26) Erasm. in Annot. (27) 
'BuUinger, Decad. 5. Stem. 5. (28) Beza in Prdf. Nov. Test. Anno. 1556. (29) See the Pref. to the Rhemish 
Testament. Dr. Martin's Discovery. Reynold's Refutation of Whitaker, cap. 13. 



PREFACE. 



9 



■writings of the Apostles were extant, or at least the true and authentic copies in Hebrew 
and Greek better known than they are now : Let us then consider, I say, whether is more 
credible, that a translation made or received by this holy Doctor, and then approved of by all 
the world, and ever since accepted and applauded in God's Church, should be defective, 
false, or deceitful ? or that a translation made since the pretended Reformation, not only by 
men of scandalous, and notoriously wicked lives, but from copies corrupted by Jews, Arians, 
and other Greek Heretics, should be so ?(3o) 

In vain therefore do Protestants tell us, that their translations are taken immediately from, 
the fountains of the Greek and Hebrew ;. so is also our Latin Vulgate ; only with this differ- 
ence, that ours was taken from the fountains when they were clear, and by holy and learned 
men, who knew which were the crystal waters, and true copies ; but theirs is taken from 
fountains troubled by broachers of Heresies, self-interested and time-serving persons ; and 
after that the Arians, and other Heretics had, I say, corrupted and poisoned them with their 
false and abominable doctrines. 

Obj. 2. Cheminitius and others yet further object, that there are some corruptions found in 
the Vulgate Latin, viz. that these words, Ipsa conteret caput tumn, (31) are corrupted, thereby to 
prove the intercession of the Blessed Virgin Mary ; and that instead thereof, we should read, 
Ipsam conteret caput tuum, seeing it was spoken of the seed, which was Christ, as all ancient 
writers teach. 

Answ. Some books of the vulgate edition, have Ipsa, and some others Ipse; and though 
many Hebrew copies have Ipse, yet there want not some which have Ipsa ; and the points 
being taken away, the Hebrew word may be translated Ipsa: Yea, the holy Fathers, (32) 
St. Augustine, St. Ambrose, St. Ghrysostom, St. Gregory, St. Bede, &c. read it Ipsa, and, 
I think, we have as great reason tofollow their interpretation of it, as Cheminitius' s, or that 
of the Protestants of our days: And though the word conteret in the Hebrew be of the mas- 
culine gender, and so should relate to Semen, which also in the Hebrew is of the masculine 
gender ; yet it is not rare in the Scriptures to have pronouns and verbs of the masculine 
gender joined with nouns of the feminine, as in Ruth 1. 8. Esther 1. 20. Eccles. 12. 5. 
The rest of Cheminitius's Cavils you will find sufficiently answered by the learned Cardinal 
Bellarmine, Lib. 2. de verb. Dei, cap. 12. 13. 14. 

Again, Mr. Whitaker condemns us for following our Latin V ulgate so precisely, as thereby 
to omit these words, (33) «' when this corruptible, shall have put on incorruption," which 
are in the Greek exemplars, but not in our Vulgate Latin : whence it follows, assuredly, 
says he " that Hierom dealt not faithfully here, or that his version was corrupted afterwards, 

I answer to this, with Doctor Reynolds, (30) that this omission (if it be any,) could not 
proceed from malice or design, seeing there is no loss or hindrance to any part of doctrine, 
by reading as we read ; for the self-same thing is most clearly set down in the very next lines 
before ; thus stand the words : " For this corruptible, must do on incorruption ; and this 
mortal, do on immortality : And when this (corruptible,, has done on incorruption, and 
this) mortal has done on immortality." Where you see the words, which I have put down, 
inclosed with parenthesis,, are contained most expressly in the foregoing sentence, which 
is in all our Testaments ; so that there is no harm or danger either to faith, doctrine, or 
manners, if it be omitted. 

That it was of old in some Greek copies, as it stands in our Vulgate Latin, is evident by. 
St. Hierom's translating it thus : And why ought St. Hierom to be suspected of unfaith- 
ful dealing, seeing he put the self-same words and sense in the next lines immediately pre- 
ceding ? And that it was not corrupted since, appears by the common reading of most men,, 

C in 

(30) Such were Luther, Calvin, Beza, Bucer, Cratiracr, Tindal, &c. (31) Gen. 3. (32.) iSfc August. III. 2 de 
Gen. eont. Mariuh. c. 18. /. n. de Gen. ad Literam, cap. 36. St. Ambr. lib. de Fuga Saculi, cap. 7. St, Chrysost. in 
Ham. 17. in Gen. St. Greg. lib. 1. Mar. cap. 38. Beda, & alii in hunc hcum . (33} I. Cor. c. 15. ver. 54. (34.) 
Dee Dr. Reynolds's Refutation of Whitaker's Reprehensions, chap. 10. 



10 



PREF AG E. 



in all after-ages- St. Ambrose, in his commentary upon the same place, reads as we do* 
So does St. Augustine, De Civitate Dei, cited by St. Bede, in his commentary upon the' 
same chapter.^) So read also the rest of the Catholic interpreters, Haymo, Anselm, &c. 

But if this place be rightly considered, so far it is from appearing as done with any design 
of corrupting the text, that on the contrary, it apparently shews the sincerity of our Latin 
translation : For, as we keep our text, according as St. Hierom and the Church then deli- 
vered it ; so notwithstanding, because the said words are in the ancient Greek copies, we 
generally add them in the margin of every Latin Testament which the Church uses, as may 
be seen in divers prints of Paris, Lovain, and other Universities ; And if there be any fault 
in our English translation, it is only that this particle was not put clown in the margin, as 
it was in the Latin which we followed. So that this, I say, proves no corruption, but rather 
great fidelity in our Latin Testament, that it agrees with St. Hierom, and consequently 
with the Greek copies, which he interpreted, as with St. Ambrose, St. Augustine, St. Bede, 
Havmo, and St. Anselm. 

Whether these vain and frivolous objections are sufficient grounds for their rejecting our 
Vulgate Latin,. and flying to the original (but now impure) fountains, I refer to the judicious 
treader. 

But now, how clear, limpid, and pure, the streams are, that flow from the Greek and 
Hebrew fountains, through the channels of Protestant pens, the reader may easily guess 
without taking the pains of comparing them, from the testimonies they themselves bear of 
one another's translations. 

Zuinglius writes thus to Luther, concerning his corrupt translation ; (36) "Thou corrupt- 
est the word of God, O Luther ; thou art seen to be a manifest and common corrupter and 
perverter of the Koly Scripture; how much are we ashamed of thee, who have "hitherto 
esteemed thee beyond all measure, and prove thee to be such a man !" 

Luther's Dutch translation of the- Old Testament, especially of Job and the Prophets, 
lias its blemishes, says Keckerman, and those no small ones, (37) neither are the blemishes 
in his New Testament to be accounted small ones ; one of which is, his omitting and wholly 
leaving out this text in St. John's Epistle ; "there be Three who give testimony in Heaven ; 
the Father, the Word, and the. Holy Ghost, and these three are One." Again, in Rom. 3. 
.28. he adds the word "Alone" to the text, saying, " we account a man to be justified by Faith 
Alone, without the works of the law." Of which intolerable corruption being admonished, 
he persisted obstinate and wilful, saying, "So I will, so I command ; let my will be instead 
of reason, &c."(38J Luther will have it so ; and at last thus concludes, "The word alone, 
must remain in my New Testament, although all the Papists run mad, they shall not take 
it from thence : It grieves me, that I did not add also those two other words, Omnibus 
. & Omnium, sine omnibus operibus, omnium legum ; without all works of all laws." 

Again, in requital to Zuinglius, Luther rejects the -Zuinglian translation, terming them 
in matter of Divinity, fools, asses, antichrists, deceivers, &c.(39) and indeed, not with* 
out cause ; for what could be more deceitful and anti-christian, than instead of our Saviour* s 
rwords, " this is my body," to translate, " this signifies my body," as Zuinglius did, to 
maintain his figurative signification of the words, and cry down Christ's real Presence in 
the blessed Sacrament. 

When Froscheverus, the Zuinglian Printer of Zurick, sent Luther a bible translated by the 
Divines there, he would not receive it;; but as Hospinian an Lavatherus witness, sent it 
back, and rejected it. (40,) 

The 

(35) St. Etcla, in I. Cor. c. 15. (36 J Zaing. T. 2. ad Luth. lib. de S. ($7) Keckerman, Syst. 8. Theol. lib. 2. 
1 88. i . S. Job. 5. 7. ^38; To. 5. Germ. fol. 141, 144. ($9) See Zuing. Tom. z\adlu*h lib, de Sacr. fol. 388J 
389. (\o) Hasp. Hist. Sacram. part, ult.. fol. 183, Lavalh, Hut. Sacram. I. 32. 



PREFACE. 



The Tigurine translation was, in like manner, So distasteful to other Protestants, " that 
the Elector of Saxony in great anger rejected it, and placed Luther's translation in room 
thereof."(4i) 

Beza reproves the translation set forth by Oecolampadius, and the divines of Basil ; af- 
firming, " that the Basil translation is in many places wicked, and altogether differing 
from the mind of the Holy Ghost." 

Gastalio's translation is also condemned by (42) Beza, as being sacrilegious, wicked, and 
ethnical; insomuch, that Castalio wrote a special treatise in defence of it: In the preface 
of which he thus complains: — " Some reject our Latin and French translations of the Bi- 
ble, not only as unlearned, but also as wicked, and differing in many places from the mind 
of the Holy Ghost." 

That learned Protestant, Molinceus, affirms of Calvin's translation, " that Calvin in his 
harmony, makes the text of the Gospel to leap up and down ; he uses violence to the letter 
of the Gospel ; and besides this, adds to the text."(43) 

And touching Beza's translation, which our English especially follow, the same Moli- 
nceus charges him, that " he actually changes the text ;" giving likewise several instances 
of his corruptions. Castalio also, " a learned Calvinist," as Osiander says, " and skilful 
in the tongues," reprehends Beza in a book wholly written against his corruptions ; and 
says further, " I will not note all his errors, for that would require too large a volume*" (44) 

In short, Bucer and the Osiandrians rise up against Luther for false translations ; Luther 
against Munster ; Beza against Castalio; and Castalio against Beza; Calvin against Ser- 
vetus ; Ulyrieus both against Calvin and Beza. (45) Staphylus and Emserus noted in Lu- 
ther's Dutch translation of the New Testament only, about one thousand four hundred 
heretical corruptions. (46) And thus far of the confessed corruptions in foreign Protestant 
translations. 

If you desire a character of our English Protestant versions, pray be pleased to take it 
from the words of these following Protestants ; some of the most zealous and precise of 
whom, in a certain treatise, entitled, " A Petition directed to his most Excellent Majesty 
King James the First," complain, " That our translation of the Psalms, comprised in our 
Book of Common Prayer, doth, in addition, subtraction, and alteration, differ from the 
truth of the Hebrew in, at least, two hundred places." If two hundred corruptions were 
found in the Psalms only, and that by Protestants themselves, how many, think you, might 
be found from the beginning of Genesis, to the end of the Apocalypse, if examined by an 
impartial and strict examination ? And this they made the ground of their scruple, to make 
use of the Common Prayer ; remaining doubtful, " whether a man may, with a safe con- 
science, subscribe thereto :" Yea, they wrote and published a particular treatise, entitled, 
" A Defence of the Ministers Reasons for refusal of Subscribing ;" the whole argument 
and scope whereof, is only concerning mis-translating: Yea, the reader may see, in the be- 
ginning of the said book, the title of every chapter, twenty-six in all, pointing to the mis- 
translations there handled in particular. (47) (48) 

Mr. Carlile avouches, " that the English translators have depraved the sense, obscured 
the truth, and deceived the ignorant : That in many places they detort the Scriptures from 
the right sense, and that they shew themselves to love darkness more than light ; falshood 
more than truth :" Which Doctor Reynold's objecting against the Church of England, Mr. 
Whitaker had no better answer than to say, " What Mr. Carlile, with some others, has 
written against some places translated in our Bibles, makes nothing to the purpose ; I have 
not said otherwise, but that some things may be amended,".^) 

• The 

(41) Hospin. in Concord. Discord, fol. 138. (42) IhRespons. ad Dcfens. Isf Respons. Casta! in Test. 1556. in Prof. 
£ff in Annot. in Mat. 3. £ff 4. Luc. 2. Act. 8. & I®. 1 Cor, 1. (43) In sua Trans/at. Nov. Test. Part. 12. fol. 1 10. 
(44) In Test. Part. 20, 30, 40, 64, 65, 66, 74, 99, & Part. 8, 13, 14, 21, 23. (45) In Defens. Trans p 170. 
(46) See Lind. Dub. pag. 84, 85, 96, 98. (47) Petition directed to his Majesty, pag. 75, 76. (48) That Christ 
descended into Hell, pag. 116, 117, 118, 121, 154. (49) Whitaker's Answer to Dr. Reynolds, pag, 255. 



12 



PREFACE. 



The Ministers of Lincoln diocess could not forbear, in their great zeal, to signify to the 
King, that the English translation of the Bible, " is a translation that takes away from the 
text, that adds to the text, and that, sometimes, to the changing or obscuring of the mean- 
ing of the Holy Ghost;" calling it yet further, " a translation which is absurd and sense- 
less, perverting, in many places, the meaning of the Holy Ghost."(5o) 

For which cause, Protestants of tender consciences made great scruple of subscribing 
thereto: " How shall I," says Mr. Burges, " approve under my hand, a translation which 
hath so many omissions, many additions, which sometimes obscures, sometimes perverts the 
sense ; being sometimes senseless, sometimes contrary ?"(5i) 

This great evil of corrupting the Scripture, being well considered by Mr. Broughton, 
one of the most zealous sort of Protestants, obliged him to write an epistle to the Lords of 
the Council, desiring them with all speed to procure a new translation : '* Because," says 
he, " that which is now in England is full of errors. "(52) And in his advertisements of 
corruptions, he tells the Bishops, " that their public translations of Scriptures into English 
is such, that it perverts the text of the Old Testament in eight hundred and forty-eight 
places, and that it causes millions of millions to reject the New Testament, and to run to 
eternal flames." A most dreadful saying, certainly, for all those who are forced to receive 
such a translation for their only rule of faith. 

King James the First thought the Geneva translation to be the worst of all ; and further 
affirmed, " that in the marginal notes annexed to the Geneva translation, some are very 
partial, untrue, seditious, &c."(53) Agreeable to this are also these words of Mr. Parkes 
to Doctor Willet: — " As for the Geneva Bibles, it is to be wished, that either they were 
purged from those manifold errors which are both in the text and in the margin, or else 
utterly prohibited." 

Now these our Protestant English translations being thus confessedly " corrupt, absurd, 
senseless, contrary, and perverting the meaning of the Holy Ghost;" had not King James 
the First just cause to affirm, " that he could never see a Bible well translated into Eng- 
lish ?"(54) And whether such falsely translated Bibles ought to be imposed upon the igno- 
rant people, and by them received for the very Word of God, and for their only rule of 
faith, I refer to the judgment of the world ; and do freely assert with Doctor Whitaker, 
a learned Protestant, " that translations are so far only the Word of God, as they faith- 
fully express the meaning of the authentical text. "(55) 

The English Protestant translations having been thus exclaimed against, and cried down 
not only by Catholics, but even by the most learned Protestants,(56) as you have seen ; it 
pleased his Majesty, King James the First, to command a review and reformation of those 
translations which had passed for God's Word in King Edward the Sixth, and Queen Eli- 
zabeth's days. (57) Which work was undertaken by the prelatic clergv, not so much,, it 
is to be feared, for the zeal of truth, as appears by their having corrected so very few places, 
as out of a design of correcting such faults as favoured the more puritanical part of Pro- 
testants (Presbyterians) against the usurped authority, pretended episcopacy,, ceremonies, 
and traditions of the prelatic party. For example: The word "Congregation" in their 
firft Bibles, was the usual and only English word they made use of for the Greek and Latin 
word ixtckwria eccksia, because then the name of Church was most odious to them ; yea, they 
could not endure to hear any mention of a Church, because of the Catholic Church, which 
they had forsaken, and which withstood and condemned them. But now, being grown 

up 

(50) Seethe Abridgment, which the Ministers of Lincoln Diocess delivered to his Majesty, pag. n, My T 3- 
(51) Burges Apol. Sect. 6. and in Covel's Answ. to Burges, pag. 93. (52) See the Triple Cord, pag. 147- (53) 
8ee the Conference before the King's Majesty, pag. 46 and 47. Apologies concerning Christ's descent into Hell 
at Ddd. (54) Conference before his Majesty, pag. 46. (55) Whitaker's Answer to Dr. Reynolds, pag. 235. 
i 56) Dr. Gregory Martin wrote a whole Treatise against them, (57) Bishop Tunstal discovered in Tindal's New 
Testament only, bo less than 2000 corruptions. 



PREFACE. 



up to something (as themselves fancy) like a Church, they resolve in good earnest to take 
upon them the face, figure, ancigrandeur of a Church; to censure and excommunicate, yea, and 
persecute their dissenting brethren ; rejecting therefore that humble appellation, which their 
primitive ancestors were content with, viz. Congregation, they assume the title of Church, 
the Church of England, to countenance which, they bring the word Church, again into 
their translations, and banish that their once darling Congregation. 

They have also, instead of ordinances, institutions, &c. been pleased in some places to 
translate traditions; thereby to vindicate several ceremonies of theirs against their Puritanical 
brethren; as in behalf of their character, they rectified, " ordaining elders, by election." 

The word (Image) being so shameful a corruption, they were pleased likewise to correct, 
and instead thereof to translate (Idol) according to the true Greek and Latin. Yet it ap- 
pears that this was not amended out of any good design, or love of truth ; but either merely 
out of shame, or however to have it said that they had done something. Seeing they have 
not corrected it in all places, especially in the Old Testament, Exod. 20. where they yet read 
Image, " Thou shalt not make to thyself any graven image," The word in Hebrew being 
Pesely the very same that Sculptile is in Latin, and signifies in English a graven or carved 
thing ; and in the Greek it is Eidolon, (an Idol) : So that by this false and wicked practice, 
they endeavour to discredit the Catholic Religion ; and, contrary to their own consciences, 
and corrections in the New Testament, endeavour to make the people believe, that Image 
and Idol are the same, and equally forbidden by Scripture, and God's Commandments ; and 
consequently, that Popery is Idolatry, for admitting the due use of images. 

They have also corrected that most absurd and shameful corruption (grave) ; and, as they 
ought to do, have instead of it translated (Hell) so that now they read, " Thou wilt not 
leave my soul in Hell ; whereas Beza has it, " Thou wilt not leave my carcass in the grave." 
Yet we see, that this is not out of any sincere intention, or respect to truth neither, because 
they have but corrected it in some few places, not in all, as youwill see hereafter ; which they 
would not do, especially in Genesis, lest they should thereby be forced to admit of Limbus 
Patrum, where Jacob's soul was to descend, when he said, " I will go down to my son into 
Hell, mourning," &c. And to balance the advantage they think thev may have given Catho- 
lics where they have corrected it, they have (against Purgatory and Limbus Patrutri) in another 
place most grossly corrupted the Text : For whereas the words of our Saviour are, ** Quick- 
ened in spirit or soul. In the which spirit coming, he preached to them also that 
were in prison,"(58) they translate, " Quickened by the spirit, by which also he went and 
preached unto the spirits in prison." This was so notorious a corruption, that Dr. Montague, 
afterwards Bishop of Chichester and Norwich, reprehended Sir Henry Saville for it, to whose 
care the translating of St. Peter's Epistle was committed ; Sir Henry Savil told him plainly- 
that Dr. Abbot, Archbishop of Canterbury, and Dr. Smith, Bishop of Gloucester, corrupted 
and altered the translation of this place, which himself had sincerely performed. Note here, 
by the bye, that if Dr. Abbot's conscience could so lightly suffer him to corrupt the Scripture, 
his, or his servant Mason's forging the Lambeth-Records, could not possibly cause the least 
scruple, especially being a thing so highly for their interest and honour. 

These are the chiefest faults they have corrected in this their new translation ; and with 
what sinister designs they have amended them, appears visible enough ; to wit, either to 
keep their authority, and gain credit for their new-thought-on episcopal and priestly cha- 
racter and ceremonies against Puritans or Presbyterians ; or else, for very shame, urged 
thereto by the exclamations of Catholics, daily inveighing against such intolerable falsifica- 
tions. But because they resolved not to correct either all, or the tenth part of the corruptions 
of the former translation ; therefore, fearing their over-seen falsifications would be observed, 
both by Puritans and Catholics, in their Epistle Dedicatory to the King, they desire his 
Majesty's protection, for that " On the one side, we shall be traduced, say they, by Popish 

D persons 



(58) 1 Peter 3. ver. 18, 19. 



*4 



PREFACE. 



persons at home or abroad, who therefore will malign us, because we are poor instruments 
to make God's holy truth to be yet more known unto the people whom they desire still to 
keep in ignorance and darkness : On the other side, we shall De maligned by self-conceited 
brethren, who run their own ways, <&c." 

We see how they endeavour here to persuade the king and the world, that Catholics are 
desirous to conceal the light of the Gospel : Whereas on the contrary, nothing is more 
-obvious, than the daily and indefatigable endeavours of Catholic missioners and priests, not 
only in preaching and explaining God's holy word in Europe ; but also in forsaking their 
own countries and conveniencies, and travelling with great difficulties and dangers by sea 
and land, into Asia, Africa, America, and the Antipodes, with no other design than to 
publish the doctrine of Christ, and to discover and manifest the light of the Gospel to Infi- 
dels, who are in darkness and ignorance. .Nor do any but Catholics stick to the old letter 
.and sense of Scripture, without altering the Text, or rejecting any part thereof, or devising 
new interpretations ; which certainly cannot demonstrate a desire in them to keep people in 
ignorance and darkness. Indeed, as for their self-conceited Presbyterian and Fanatic brethren, 
who run their own ways in translating and interpreting Scripture, we do not excuse them, 
but only say, that we see no reason why prelatics should reprehend them for a fault, whereof 
•themselves are no less guilty. Do not themselves of the Church of England run their own 
ways also ; as well as those other Sectaries in translating the Bible ? Do they stick to either 
the Greek, Latin, or Hebrew Text ? Do they not leap from one language and. copy to ano- 
ther ? Accept and reject what they please ? Do they not fancy a sense of their own, every whit 
as contrary to that of the Catholic and ancient Church, as that of their self-conceited bre- 
thren the Presbyterians, and others, is acknowledged to be ? And yet they are neither more 
learned nor more skilful in the tongues, nor more godly than those they so much contemn 
and blame. 

All heretics that have ever waged war against God's Holy Church, whatever particular 
weapons they have had, have generally made use of these two, viz. " Misrepresenting and 
ridiculing the doctrine of God's Church f And, " Corrupting and misinterpreting his 
sacred word, the Holy Scripture :" We find not any since Simon Magus' s days, that have 
ever been more dexterous and skilful in handling these direful arms, than the Heretics of 
our times. 

In the first place, they are so great masters and doctors in misrepresenting, mocking, and 
deriding religion, that they seem even to have solely devoted themselves to no other profes- 
sion or place, but "Cathedra Im'sorum," the school or "Chair of the Scorners," as David 
terms their seat : which the Holy Apostle St. Peter foresaw, when he foretold, that "There 
should come in the latter days, Illusores, Scoffers, walking after their own Lusts." To whom 
did this prophecy ever better agree, than to the Heretics of our days, who deride the sacred 
Scriptures ? " The Author of the Book of Ecclesiastes, says one of them, had neither 
boots nor spurs, but rid on a long stick, in begging shoes Who scoff at the book of 
Judith : Compare the Maccabees to Robin Hood, and Bevis of Southampton : Call Baruch, a 
peevish ape of Jeremy :" Count the Epistle to the Hebrew as stubble : And deride St. James's, 
as an epistle made of straw: Contemn three of the four Gospels. What ridiculing is this 
of the word of God ! Nor were. the first pretended reformers only guilty of this, but the 
same vein has still continued in the writings, preachings, arid teachings of their successors ; 
a great part of which are nothing but a mere mockery, ridiculing, and misrepresenting of 
the doctrine of Christ, as is too notorious and visible in the many scurrilous and scornful 
writings and sermons lately published by several men of no small figure in our English Pro- 
testant Church. By which scoffing stratagem, when they caunot laugh the vulgar into a con- 
tempt and abhorrence of the'Christian religion, they fly to their other weapons, to wit, "Im- 
posing upon the people's weak understanding, by a. corrupt, imperfect, and falsely translated 
:bible.' 5 (59) 

Tertullian 

(59) Dr. St. Dr. T. Dr. S. Dr. T. Mr. W. fee. 



PREFACE. 



Terlullian complained thus of the Heretics of his time, 1st a Harris non recipit quasdam 
Scripturas, Sec. " These Heretics admit not some books of Scriptures ; and those which they 
do admit, by adding to, and'taking from, they pervert to serve their purpose : And if they 
receive some books, yet they receive them not entirely ; or if they receive them entirely, 
after some sort nevertheless they spoil them by devising divers interpretations. In this case, 
what will you do, that think yourselves skilful in Scriptures, when that which you defend, 
the adversary denies; and that which you deny, he defends ?" Et iu quidem nihil perdes nisi 
vocem de Contentione, nihil consequeris nisi bilem de Blasphematione : " And you indeed shall lose 
nothing but words in this contention ; nor shall you gain any thing but anger from his 
blasphemy." How fitly may these words be applied to the pretended reformers of our days ! 
who, when told of their abusing, corrupting, and misinterpreting the Holy Scriptures, are 
so far from acknowledging their faults, that on the contrary they blush not to defend them. 
When Mr. Martin in his Discovery, told them of their falsifications in the bible, did they 
thank him for letting them see their mistakes, as indeed men, endued with the spirit of 
sincerity and honesty would have' done ? No, they were so far from that, that Fulk, as much 
as in him lies, endeavours very obstinately to defend them: And Whitaker affirms, that 
" their translations are well done," Why then were they afterwards corrected ? and that all 
the faults Mr. Martin finds in them are but trifles ; demanding what there is in their bibles 
that can be found fault with, as not translated well and truly ?"(6o) Such a pertinacious, 
obstinate, and contentious spirit, are Heretics possessed with, which indeed is the very thing 
that renders them Heretics ; for with such I do not rank those in the list, who, though they 
have even with their first milk, as I may say, imbibed their errors, and have been educated 
from their childhood in erroneous opinions, yet do neither pertinaciously adhere to the same, 
nor obstinately resist the truth, when proposed to them ; but, on the contrary, are willing 
to embrace it. 

How many innocent, and well-meaning people, are there in England, who have scarce 
in all their life-time, ever heard any mention of a Catholic, or Catholic Religion, unless 
under these monstrous and frightful terms of Idolatry, Superstition, Antichristianism, &c. ? 
How many have ever heard a better character of Catholics, than bloody-minded People, 
Thirsters after Blood, Worshippers of wooden Gods, Prayers to Stocks and Stones, Idolators, 
Anti-christs, the Beast in the Revelations, and what not, that may render them more odious 
than Hell, and more fiightful than the Devil himself, and that from the mouths and pens 
of their teachers, and ministerial guides ? It is then to be wondered at, that these so grosly 
deceived people should entertain a strange prejudice against religion, and^i detestation of 
Catholics ? 

Whereas, if these blind-folded people were once undeceived, and brought to understand, 
that all these monstrous scandals are falsly charged upon Catholics; that the Catholic doctrine 
is so far from idolatry, that it teaches quite the contrary, viz. That whosoever gives GocPs 
honour to stocks and stones, as Protestants phrase it, to images, to saints, to angels, or to 
any creature ; yea, to any thing but to God himself, is an idolator, and will be damned for 
the same ; that Catholics are so far from thirsting after the blood of others, that, on the 
contrary, their doctrine teaches them, not only to love God above all, and their neighbour 
as themselves, but even to love their enemies. In short, so far different is the Roman Ca- 
tholic religion from what it is by Protestants represented, that, on the contrary, Faith, 
Hope, and Charity, are the three divine virtues it teaches us : Prudence, Justice, Fortitude, 
and Temperance, are the four moral virtues it exhorts us to : Which Christian virtues, when 
it happens that they are, through human frailty, and the temptations of our three enemies, 
the world, the Flesh, and the Devil, either wounded or lost ; then are we taught to apply 
ourselves to such divine remedies, as our blessed Saviour Christ has left us in his Church, viz. 
his Holy Sacraments, by which our spiritual infirmities are' cured and repaired. By the sacrament 

of 

(6b) Whitaker, pag. 14. 



i6 



PREFACE. 



of Baptism we are taught, that original sin is forgiven, and that the party babtized is rege- 
nerated, and born anew unto the mystical body of Christ, of which by baptism he is made 
a lively member : So likewise by the Sacrament of Penance all our actual sins are forgiven ; 
the same holv Spirit of God working in this to the forgiveness of actual sin, that wrought 
before in the Sacrament of baptism to the forgiveness of original sin. We are taught like- 
wise, that by partaking of Christ's very body, and his very blood, in the blessed sacrament 
of the Eucharist, we by a perfect union dwell in Bim, and He in Us ; and that as Himself 
rose again for our justification, so we, at the day of judgment, shall in him receive a glo- 
rious resurrection, and reign with him for all eternity, as glorious members of the same body* 
whereof himself is the head. It further teaches us, that none but a priest, truly consecrated 
by the Holy Sacrament of Order, can consecrate and administer the Holy Sacraments. — This 
is our religion, this is the center it tends to, and the sole end it aims at ; which point, we are 
further taught, can never be gained but by a true Faith, a firm Hope, and a perfect Charity. 

To conclude, if, I say, thousands of well-meaning Protestants understood this, as also 
that Protestancy itself is nothing else but a mere imposture begun in England, maintained 
and upheld by the wicked policy of self-interested statesmen ; and still continued by misre- 
presenting and ridiculing the Catholic religion, by mis- interpreting the holy Scriptures ; yea,, 
by falsifying, abusing, and, as will appear in this following treatise, by most abominably cor- 
rupting the sacred word of God: How far would it be from them obstinately and pertinaciously 
to adhere to the false and erroneous principles, in which they have hitherto been educated ? 
How willingly would they submit their understandings to the obedience of Faith ? How 
earnestly would they embrace that rule of Faith, which our blessed Saviour and his Apostles, 
left us for our guide to salvation ? With what diligence would they bend all their studies, to 
learn the most wholesome and saving doctrine of God r s holy Church ? In fine, if once en- 
lightened with a true Faith, and encouraged with a firm Hope, what zealous endeavours- 
would they not use to acquire such virtues and Christian perfections, as might enflame them 
with a perfect Charity, which is the very ultimate and highest step to eternal felicity ? To 
which, may God of his infinite goodness, and tender mercy, through the merits and bitter 
ileath and passion of our dear Saviour, Jesus Christ, bring us all. Amen. 



THE 



J" HE 



TRUTH 




OF THE 



T j Ei 

EXAMINED. 



>.00©0o< 



kUR pretended Reformers, having squared and modelled to themselves a Faith, contrary 
to the certain and direct rule of apostolical tradition, delivered in God's holy Church, 
were forced to have recourse to the Scripture, as their only rule of Faith ; according to 
which, the Church of England has, in the sixth of her 39 Articles, declared, " that the 
Scripture comprehended in the canonical books (/. e. so many of them as she thinks fit to 
call so) of the Old and New Testament, is the rule of Faith so far, that, whatsoever is net 
read therein, or cannot be proved thereby, is not to be accepted as any point of Faith, or 
needful to be followed." But finding themselves still at a loss, their new doctrines being 
so far from being contained in the Holy Scripture, that they were directly opposite to it ; 
they were fain to seek out to themselves many other inventions ; amongst which, none was 
more generally practised, than the corrupting of the Holy Scripture by false and partial 
translations ; by which they endeavoured, right or wrong, to make those sacred volumes 
speak in favour of their new-invented Faith and Doctrine. 

The corruptions of this nature, in the first English Protestant translations, were so mi- 
fty, and so notorious, that Doctor Gregory Martin composed a whole book of them, in 
which he discovers the fraudulent shifts the translators were fain to make use of, in defence 
of them. Sometimes they recurred to the Hebrew text ; and when that spoke against their 
new doctrine, then to the Greek ; when that favoured them not, to some copy acknow- 
ledged by themselves to be corrupted, and of no credit: And when no copy at all could be 
found out to cloak their corruptions, then must the book or chapter of Scripture contra- 
dicting them, be declared apocryphal : And when that cannot be made probable, they fall 
down-right upon the Prophets and Apostles that wrote them, saying, " That they might p 
and did err, even after the coming of the Holy Ghost." Thus Luther, accused by Zuin- 
glius for corrupting the Word of God, had no way left to defend his impiety, but by impu- 
dently preferring himself, and his own spirit, before that of those who wrote the Holy 

E Scriptures,, 



z8 



Protestant Translations 



Scriptures, saying, " Be it that the Church, Augustine, and other Doctors, also Peter and 
Paul, yea, an angel from Heaven, teacn otherwise, yet is my doctrine such as sets forth 
God's glorv, &c. Peter, the chief of the Apostles, lived and taught (extra verbum Dei) be- 
sides the Word of God."(i) 

And against St. James's mentioning the Sacrament of Extreme Unction : " But though" 
says he, " this were the epistle of St. James, I would answer, that it is not lawful for an 
Apostle, by his authority, to institute a Sacrament ; this appertains to Christ alone."(2) 
As though that blessed Apostle would publish a sacrament without warrant from Christ ! 
Our Church of England divines, having unadvisedly put St. James's epistle into the canon, 
are forced, instead of such an answer, to say, " That the Sacrament of Extreme Unction 
•was yet, in the days of Gregory the Great, unformed." As though the Apostle St. 
James had spoken he knew not what, when he advised, that the sick should be, by the 
priests of the Church, " anointed with oil in the name of our Lord. "(3) 

Nor was this Luther's shift alone ; for all Protestants follow their first pretended reformer 
in this point, being necessitated so to do for the maintenance of their reformations, and 
translations, so directly opposite to the known letter of the Scripture. 

The Magdeburgians follow Luther, in accusing the Apostles of error, particularly St. 
Paul, by the persuasion of James. (4) 

Brentius also, whom Jewel terms a grave and learned Father, affirms, " That St. Pe- 
ter, the chief of the Apostles, and also Barnabas, after the Holy Ghost received, together 
with the Church of Jerusalem, erred." 

John Calvin affirms, that " Peter added to the schism of the Church, to the endanger- 
ing of Christian liberty, and the overthrow of the grace of Christ." And in page 150, 
he reprehends Peter and Barnabas, and others. (5) 

Zanchius mentions some Calvinists in his Epist. ad Misc. who said, " If Paul should 
come to Geneva, and preach the same hour with Calvin, they would leave Paul, and hear 
Calvin." 

And Lavatherus affirms, that " Some of Luther's followers, not the meanest among their 
doctors, said, they had rather doubt of St. Paul's doctrine, than the doctrine of Luther, 
or of the confession of Ausburg."(6) 

These desperate shifts, being so necessary for warranting their corruptions of Scripture, 
and maintaining the fallibility of the Church in succeeding ages, for the same reasons 
which conclude it infallible in the Apostle's time, are applicable to ours, and to every 
former century ; otherwise it must be said, that God's providence and promises were limit- 
ted to few years, and Himself so partial, that he regards not the necessities of his Church, 
nor the salvation of any Person that lived after the time of his Disciples ; the Church of 
England could not reject it without contradicting their brethren abroad, and their own 
principles at home. Therefore Mr. Jewel, in his Defence of the Apology for the Church 
of England, affirms, that St. Mark mistook Abiathar for Abimelech; and St. Matthew, 
Hieremias for Zacharias.(7) And Mr. Fulk against the Rhemish Testament, in Galat. 2. 
to!. 322. charges Peter with error of ignorance against the Gospel. 

Doctor Goad, in his four Disputations with F. Campion, affirms, that "St. Peter erred 
in faith, and that, after the sending down of the Holy Ghost upon them. "(8) And Whit- 
aker says, " It is evident, that even after Christ's ascension, and the Holy Ghost's descend- 
ing upon the Apostles, the whole Church, not only the common sort of Christians, but 
also even the Apostles themselves, erred in the vocation of the Gentiles, &c. yea, Peter 
also erred. He furthermore erred in manners, &c. And these were great errors ; and vet 

we 

(1) Fid. Supr. Tom. 5. Wittemh. fol. 290. iff in Ep. ad Galat. cap. X. (2) De Capl. Bahil. cap. de Exlrem. Unct. 
Tom. 7. Wittemb. (3) See the second Defence of the Exposition of the Doctrine of the Church of England, &c. 
(4) Cent. 1 . 1. 2. c. 10. col. 580. (5) Cahiti in Galat. c. 2. -0, 14. p. 51 1. (6) Lavater. in Hhtor. Sacrament, 
page 18. (7 ) Page 361. (8) The second day's Conference. 



of the Scriptures. 



19 



we see these to have been in the Apostles, even after the Holy Ghost descended upon 
them."(9) 

Thus these fallible reformers, who, to countenance their corruptions of Scripture, grace 
their own errors, and authorize their Church's fallibility, would make the Apostles them- 
selves fallible ; but indeed, they need not have gone this bold way to work, for we are sa- 
tisfied, and can very easily believe their Church to be fallible, their doctrines erroneous, and 
themselves corrupters of the Scriptures, without being forced to hold,- that the Apostles 
erred. (10) 

And truly if, as they say, the Apostles were not only fallible, but taught errors in man- 
ners, and matters of faith, after the Holy Ghost's descending upon them, their writings 
can be no infallible rule, or, as themselves term it, Perfect Rule of Faith, to direct men 
to salvation : Which conclusion is so immediately and clearly deduced from this Protestant 
doctrine, that the supposal and premises once granted, there can be no certainty in the 
Scripture itself. And indeed, this we see all the pretended reformers aimed at, though 
they durst not say so much ; and- we shall in this little tract make it most evidently appear 
from their intolerable abusing it, how little esteem and slight regard they have for the 
sacred Scripture ; though they make their ignorant flock believe, that, as they have trans- 
lated it, and delivered it to them, it is the pure and infallible Word of God. 

Before I come to particular examples of their falsifications and corruptions, let me adver- 
tise the reader, that my intention is to make use only of such English translations, as are 
common, and well known in England even to this day, as being yet in many men's hands : 
To wit, those Bibles printed in the years 1562, 1577, and 1579, in the beginning of Queen 
Elizabeth's reign ; which I will confront with their last translation made in King James the 
First's reign, from the impression printed in London, in the year 1683. 

In all which said Bibles,(n) I shall take notice sometimes of one translation, sometimes 
of another, as every one*s falshood shall give occasion : Neither is it a good defence for 
the falshood of one, that it is truly translated in another, the reader being deceived by any 
one, because commonly he reads but one ; yea, one of them is a condemnation of the 
other. And where the English corruptions, here noted, are not to be found in one of the 
first three Bibles, let the reader look in another of them ; for if he find not the falsifica- 
tion in all, he will certainly find it in two, or at least in one of them : And in this case, 
I advertise the reader to be very circumspect, that he think not, by and by, these are 
falsly charged, because there may be found perhaps some later edition, wherein the same 
error we noted, may be corrected ; for it is their common and known fashion, not only in 
their translations of the Bible, but in their other books and writings, to alter and change,, 
add and put out, in their later editions, according as either themselves are ashamed of the 
former, or their scholars that print them again, dissent or disagree from their masters. 

Note also, that though I do not so much charge them with falsifying the Vulgate Latin 
Bible, which has always been of so great authority in the Church of God, and with all the 
(12) ancient- Fathers, as I do the Greek, which they pretend to translate: I cannot, how- 
ever, but observe,, that as Luther wilfully forsook the Latin text in favour of his heresies, 
and erroneous doctrines ; so the rest follow his example even to this day for no other cause 
in the world,, but that it makes against their errors. 

For testimony of which, what greater argument can there be than this, that Luther,, 
who before had always read with the Catholic Church, and. with all antiquity, these words 

of 

(9) Wh'ttahr Je Eccks. eontr. Bellar, Confrovers. 2. q. 4. p. 223. (10) Protestants, to authorize their own- Er- 
rors and fallibility, would make the Apostles themselves erroneous and fallible* (it) Bib* 1562, 77,, or 79. (i&}> 
See the Preface of the Ilheims New Testament, 



20 Protestant Translations 

of St. Paul, "Have not we power to lead about a woman, a sister, as also the rest of the 
Apostles. "(13) And in St. Peter these words, " Labour, that by good works you may 
make sure your vocation and election." Suddenly after he had, contrary to his profession, 
taken a wife, as he called her, and preached, that all other votaries might do the same : 
That " Faith alone justified, and that good works were not necessary to salvation." Im- 
mediately, I say, after he fell into these heresies, he began to read and translate the former 
texts of Scripture accordingly, in this manner Have not we power to lead about a sister, 
a wife, as the rest of the Apostles ?" And, " Labour, that you may make sure your voca- 
tion and election," leaving out the other words " by good works." And so do both the 
Calvinists abroad, and our English Protestants at home, read and translate even to this day, 
because they hold the self-same errors. 

I would gladly know of our English Protestant translators, whether they reject the Vul- 
gate Latin text, so generally liked and approved by all the primitive Fathers, purely out of 
design to furnish us with a more sincere and simple version into English from the Greek, 
than they thought they could do from the Vulgate Latin ? If so, why not stick close to 
the Greek copy, which they pretend to translate ? but, besides their corrupting of it, fly 
from it, and have recourse again to the Vulgate Latin, whenever it may seem to make more 
for their purpose : Whence may be easily gathered, that their pretending to translate the 
Greek copy was not with any good and candid design, but rather, because they knew it was 
not so easy a matter for the ignorant to discover their false dealings from it as from the 
Latin ; and also, because they might have the fairer pretence for their turning and wind- 
ing to and fro from the Greek to the Latin, and then again to the Greek, according as 
they should judge most advantageous to them. It was also no little part of their design, 
" to lessen the credit and authority of the Vulgate Latin translation," which had so long, 
and with so general a consent, been received and approved in the Church of God, and au- 
thorized by the General Gouncil of Trent, for the only best, and most authentic text. 

Because, therefore, I find they will scarcely be able to justifv their rejecting the Latin trans- 
lation, unless they had dealt more sincerely with the Greek ; I have, in this following wprk, 
set down the Latin text, as well as the Greek word whereon their corruption depends ; yt% 
where they truly keep to the Greek and Hebrew, which they profess to follow, and which 
they will have to be the most authentic text, I do not charge them with heretical corrup- 
tions. 

The left-hand page I have divided into four columns, besides the margin, in which I 
\have noted the book, chapter, and verse. In the first I have set down the text of Scrip- 
ture from the Vulgate Latin edition, putting the word that their English Bibles have cor- 
rupted in a different character ; to which I have also added the Greek and Hebrew words, 
so often as they are, or may be, necessary for the better understanding of the word on which 
the stress lies in the corrupt translation. 

In the second column I have given you the true English text from the Roman Catholic 
translation, made by the Divines of Rheims and Doway ; which is done so faithfully and 
candidly from the authentic Vulgate Latin copy, that the most carping and critical adversary 
in the world cannot accuse it of partiality or design, contrary to the very true meaning and 
interpretation thereof. As for the English of the said Rhemish translation, which, is old, 
and therefore must needs differ much from the more refined English spoken at this day, 
the reader ought to consider, not only the place where it was written, but also the time 
since which the translation was made, and then he will find the less fault with it. For my 
part, because I have referred my reader to the said translation made at Rheims, I have not al- 
tered 



(13) 1 Gor, 9, d. 5. Mulhrem S or or em, 2 Pet. 1 ner. ic. Ut per Una opera cert am -vest ram vocatiouem & Elect ionem 

facialis. 



of the Scripture, 



21 



iered one syllable of the English, though indeed I might in some places have made the word 
snore agreeable to the language of our times. 

In the third column you have the corruption, and false translation, from those Bibles that 
were set forth in English at the beginning of that most miserable revolt and apostacy from 
the Catholic Church, viz. from that Bible which was translated in King Edward the sixth's 
time, and reprinted in the year 1562, and from the two next impressions, made Anno 1577, 
and 1579. All which were authorized in the beginning of Queen Elizabeth's reign, when the 
Church of England began to get footing, and to exercise dominion over her Fellow-Sectaries, 
as well as to tyrannize over Catholics : Whence it cannot be denied, but those Bibles were 
wholly agreeable to the Principles and Doctrine of the said Church of England in those 
days, however they pretend at this day to correct or alter them. 

In the fourth Column, you find one of the last impressions of their Protestant Bible, viz. 
That printed in London by the Assigns of John Bill, deceased, and by Henry Hills andThomas 
Newcomb, Printers to the King's Most Excellent Majesty, Anno Dom. 1683. ^ n which, 
Bible, wherever I find them to have corrected and amended the place corrupted in their 
former translations, I have put down the word "corrected ;" but where the falsification is not 
yet rectified, I have set down likewise the corruption : And that indeed is in most places, 
yea, and in some two or three places, they have made it rather worse than better : And 
this indeed gives me great reason to suspect, that in those few places, where the errors of the 
former false translations have been corrected in the latter, it has not always been the effect of 
plain dealing and sincerity ; for if such candid intention of amending former faults had 
every where prevailed with them, they would not in any place have made it worse, but would 
also have corrected all the rest, as well as one or two, that are not now so much to their 
purpose, as they were at their first rising. 

In the right-hand page of this Treatise, I have set down the motives and inducements, 
that, as we may reasonably presume, prompted them to corrupt and falsify the Sacred Text, 
with some short arguments here and there against their unwarrantable proceedings. 

All which I have contrived in as short and compendious a method as I possibly could, know- 
ing that there are many, who are either not able, or at least not willing to go to the price 
of a great Volume. And because my desire is to be beneficial to all, I have accommodated 
it not only to the purse of the poorest, but also, as near as possible, to the capacity of the 
most ignorant; for which reasons also, I have passed by agreat many learned arguments brought 
by my. Author, Dr. Martin, from the significations, etymologies, derivations, uses, &c. 
of the Greek and Hebrew words, as also from the comparing of places corrupted, with other 
places rightly translated from the same word, in the same translation ; with several other 
things, whereby he largely confutes their insincere and disingenuous proceedings : These 
I say, I have omitted, not only for brevity sake, but also as things that could not be of any 
great benefit to the simple and unlearned Reader. 

As for others more learned, I will refer them to the Work itself, that I have made use of 
through this whole Treatise, viz. To that most elaborate and learned Work of Mr. 
Gregory Martin, entitled, a " Discovery of the ManifoldCorruptions of the Holy Scriptures,'* 
&c. printed at Rheims, Anno 1582, which is not hard to be found. 

Have we not great cause to believe, that our Protestant Divine3 do obstinately teach contrary 
to their own consciences ? For, besides their having been reproved, without amendment, 
for their impious handling the Holy Scripture, if their learning be so profound and ■bottom- 
less, as themselves proudly boast in all their works, we cannot but conclude, that they must 
needs both see their errors, and know the truth. And therefore, though we cannot always 
cry out to them, and their followers, " the blind lead the blind," yet, which is alas ! a thou- 
sand times more miserable, we may justly exclaim, " those whe see, lead the blind, till with 
themselves, they fall into the ditch." 

F As 



Protestant Translations 



As nothing has ever been worse resented by such as forsake God's Holy Church, than to 
hear themselves branded with the general Title of Heretics ; so nothing has been ever more 
common among Catholics, than justly to stigmatize such with the same infamous character. 
I am not ignorant, how ill the Protestants of our days resent this term, and there- 
fore do avoid, -as much as the nature of this work will permit, giving them the least 
disgust by this horrid appellation: Nevertheless I must needs give them to understand, 
that the nature of the Holy Scripture is such, that whosoever do voluntarily corrupt and 
pervert it, to maintain their own erroneous Doctrines, cannot lightly be characterized by 
a less infamous title, than that of Heretics ; and their false versions, by the title of here- 
tical Translations, under which denomination I have placed these following corruptions. 

Notwithstanding, I would have the Protestant Reader to take notice, that I neither name 
nor judge all to be Heretics, as is hinted in my Preface, who hold errors contradictory to 
Gcd's Church, but such as pertinaciously persist in their errors. 

So proper and essential is Pertinacity to the nature of Heresy, that if a man should hold 
or believe ever so many false opinions against the truth of Christian Faith, but yet not 
with Obstinacy and Pertinacity, he should err, but not be an Heretic. Saint Augustine as- 
serting* that "if any do defend their opinions, though false and perverse, with no obsti- 
nate animosity, but rather with all solicitude seek the truth, and are ready to be cor- 
rected when they find the same, these men are not to be accounted Heretics, because 
they have not any election of their own that contradicts the Doctrine of the Church."(i4) 
And in another place, against the Donatists, " Let us," says he, " suppose some man to 
hold that of Christ at this day, which the Heretic Photinus did, to wit, that Christ was 
only Man, and not God, and that he should think this to be the Catholic Faith ; I will not 
say that he is an Heretic, unless when the Doctrine of the Church is made manifest unto 
him, he will rather chuse to hold that which he held before, than yield thereUnto."(i5) 

Again, " those," says he, " who in the Church of Christ hold infectious and perverse 
Doctrine, if when they are corrected for it, they resist stubbornly, and will not amend their 
pestilent and deadly persuasions, but persist to defend the same, these men are made Here- 
tics :"(i6) By all which places of St. Augustine, we see, that error without pertinacity, and 
obstinacy against God's Church is no Heresy. It would be well, therefore, if Protestants, 
in reading Catholic books, would endeavour rather to inform themselves of the truth of 
Catholic Doctrine, and humbly embrace the same, than to suffer that prejudice against Re- 
ligion, in which they have unhappily been educated, so strongly to bias them, as to turn 
them from men barely educated in error, to obstinate Heretics ; such as the more to harden 
their own hearts, by how much the more clearly the Doctrine of God's Holy Church is de- 
monstrated to them. When the true Faith is once made known to men, ignorance can no 
longer secure them from that eternal punishment to which Heresy undoubtedly hurries 
them : St. Paul, in his Epistle to Titus, affirming, that " a man that is an Heretic, after 
the first and second admonition, is subverted, and sinneth, being condemned of his own 
judgment."(i7) 

Whatever may be said, therefore, to excuse the ignorant, and such as are not obstinate, 
from that ignominious character ; yet as for others, especially the Leaders of these mis- 
guided people, they will scarcely be able to free themselves either from it, or escape the pu- 
nishment due to such, so long as they thus wilfully demonstrate their pertinacity, not only 
in their obstinately defending their erroneous doctrines in their disputes, sermons, and 
writings ; but even in corrupting the Word of God, to force that sacred book to defend 
the same, and compel that divine volume to speak against such points of Catholic Doc- 
trine as themselves are pleased to deny. 

In 

(14) Aug. Ej>. 162. (15) Lib. 4. contr. Donat. c. 6. (16) De Chit. Dei Hi. 18. c. 51. (17) Titus, cap.. 3. 
vsr. 10, 



of the Scripture, 



23 



In what can an heretical intention more evidently appear, than in falsely translating and 
corrupting the Holy Bible, against the Catholic Church, and such Doctrines as it has by a» 
uninterrupted tradition, brought down to us from the Apostles ? As for example : 



Against the Holy Sacrifice of the Altar 1 

Against the Real Presence of Christ's Body and Blood in the Eucharist % 

Against Priests, and the Power of Priesthood... 3 

Against the Authority of Bishops 4 

Against the sacred Altar on which Christ's Body and Blood is offered.. 5 

Against the Sacrament of Baptism.... 6 

Against the Sacrament of Penance, and Confession of Sins 7 

Against the Sacrament of Marriage 8 

Against Intercession of Saints q 

Against sacred Images . 10 

Against Purgatory, Limbus Patrum, and Christ's Descent into Hell 1 1 

Against Justification, and the possibility of keeping God's Commandments.... 12- 

Against meritorious Works, and the Reward due to the same 13 

Against Free Will 14 

Against true inherent Justice, and in defence of their own Doctrine, that") 

Faith alone is sufficient for Salvation « J x 5 

Against Apostolical Traditions... 16 



Yea, against several other Doctrines of God's Holy Church, and in defence of divers 
strange opinions of their own, which the Reader will find taken notice of in this Treatise: 
All which, when the unprejudiced and well-meaning Protestant Reader has considered, I 
am confident he will be struck with amazement, and even terrified to look upon such abo- 
minable corruptions ! 

Doubtless the generality of Protestants have hitherto been ignorant, and more is the 
pity, of this ill-handling of the Bible by their Translators: Nor have, I am confident, 
their ministerial guides ever yet dealt so ingenuously by them, as to tell them that such and 
such a text of Scripture is translated thus and thus, contrary to the true Greek, Hebrew, 
or ancient Latin copies on purpose, and to the only intent, to make it speak against such 
and such points of Catholic Doctrine, and in favour of this or that new opinion of their 
own. 

Does it appear to be done by negligence, ignorance, or mistake, as perhaps they would 
be willing to have the Reader believe, or rather designedly and wilfully, when what they in: 
some places translate truly, in places of controversy, between them and us, they grossly fal- 
sify, in favour of their errors ? 

Is it not a certain argument of a wilful corruption, where they deviate from that text, 
and ancient reading, wliich has been used by all the Fathers ; and instead thereof, to 
make the exposition or commentary of some one Doctor, the very text of Scripture it- 
self ? 

So also when in their translations they fly from the Hebrew or Greek to the Vulgate La- 
tin, where those originals make against them, or not so much for their purpose, it is a ma- 
nifest sign of wilful partiality: And this they frequently do. 

What is it else but wilful partiality, when in words of ambiguous and divers significa- 
tions, they will have it signify here or there, as pleases themselves ? So that in this place 
it must signify thus, in that place, not thus; as Beza, and one of their English Bibles, 
for example, urge the Greek word y^r** to signify wife, and not to signify wife, both 
against the virginity and chastity of Priests. 

What 



Protestant Translations 



What is it but a voluntary and designed contrivance^ when in a case that makes for them, 
they strain the very original signification of the word ; and in the contrary case, neglect it 
altogether ? Yet this they do. 

That their corruptions are voluntary and designedly done, is evident in such places where 
passives are turned into actives, and actives into passives ; where participles are made to 
disagree in case from their substantives ; where splcecisms are imagined when the construc- 
tion is most agreeable ; and errors pretended to creep out of the margin into the text : But 
Beza made use of all these, and more such like quirks. 

Another note of wilful corruption is, when they do not translate alike such words as are 
of like form and force : Example — if Ulcerosus be read full of Sores, ,why must not Gratiosa 
be translated full of Grace ? 

When the words, Images, Shrines, Procession, Devotions, Excommunications, &c. are 
used in ill part, where they are not in the original text ; and the words, Hymns, Grace, 
Mystery, Sacrament, Church, Altar, Priest, Catholic, Justification, Tradition, &c. avoid- 
ed and suppressed, where they are in the original, as if no such words were in the text: 
Is it not an apparent token of design, and that it is done purposely to disgrace or suppress 
the said things and speeches ? 

Though Beza and Whitaker made it a good rule to translate according to the usual sig- 
nification, and not the original derivation of words ; yet, contrary to this rule, they trans* 
late Idohim, an Image; Presbyter, an Elder ; Diaconus, a Minister ; Episcopus, an Overseer, 
&c. Who sees not therefore but this is wilful partiality ? 

If where the Apostle names a Pagan Idolator, and a Christian Idolator, by one and the 
same Greek word, in one and the same meaning ; and they translate the Pagan, (Idolator) 
and the Christian (Worshipper of Images) by two distinct words, and in two divers mean- 
ings, it must needs be wilfully done. 

Nor does it appear to be less designedly done, to translate one and the same Greek word 
wapa^c-i; Tradition, whensoever it may be taken for evil Traditions ; and never so, when it 
is spoken of good and Apostolical Traditions. 

So likewise when they foist into their translation the word Tradition, taken in ill part, 
where it is not in the Greek ; and omit it where it is in the Greek, when taken in good 
part ; it is certainly a most wilful corruption. 

At their first revolt, when none were noted for Schismatics and Heretics but themselves, 
they translated Division and Sect, instead of Schism and Heresy ; and for Heretic, trans- 
lated an Author of Sects: This cannot be excused for voluntary corruption. 

But why should I multiply examples, when it is evident from their own confessions and 
acknowledgments ? For instance, concerning which the Vulgate Latin and Eras- 

mus translate Agite Pcenitentiam, " do penance :" "This interpretation," says Beza, "I refuse 
for many causes ; but for this especially, that many ignorant persons have taken hereby an 
occasion of the false opinions of Satisfaction, wherewith the Church is troubled at this 
day." 

Many other ways there are, to make most certain proofs of their wilfulness ; as when 
the translation is framed according to their false and heretical commentary ; and when they 
will avouch their translations out of prophane writers, as Homer, Plutarch, Pliny, Tully, 
Virgil, and Terence, and reject the ecclesiastical use of words in the Scriptures and Fa- 
thers ; which is Beza's usual custom, whom our English Translators follow. But to note 
all their marks were too tedious a work, neither is it in this place necessary : These are suf- 
ficient to satisfy the impartial Reader, that all those corruptions and falsifications were not 
committed either through negligence, ignorance, over-sight, or mistake, as perhaps they 
will be glad to pretend ; but designedly, wilfully, and with a malicious purpose and inten- 
tion, to disgrace, dishonour, condemn, and suppress the Church's Catholic and Apostolic 
Doctrines and Principles ; and to favour, defend, and bolster up their own new-devised 

errors, 



tof the Scripture. 



25 



errors, and monstrous opinions. And Beza is not far from confessing thus much, when 
against Gastalio he thus complains : " The matter," says he, " is now come to this point, 
that the Translators of Scripture out of the Greek into Latin, or into any other tongue, 
think that they may lawfully do any thing in translating ; whom if a man reprehend, he 
shall be answered by and by, that they do the office of a Translator, not who translates 
word for word, but who expresses the sense : So it comes to pass, that whilst every man 
will rather freely follow his own judgment, than be a religious interpreter of the Holy 
Ghost, he rather perverts many things, than translates them." This is spoken well enough, 
if he had done accordingly. But, doing quite the contrary, is he not a dissembling Hy- 
pocrite in so saying, and a wilful Heretic in so doing ? 

Our quarrel with Protestant Translators is not for trivial or slight faults, or for such 
verbal differences, or little escapes as may happen through the scarcely unavoidable mistakes 
of the Transcribers or Printers: No ! we accuse them of wilfully corrupting and falsifying 
the Sacred Text, against points of Faith and Morals. (18) 

We deny not but several immaterial faults and depravations may enter into a transla- 
tion, nor do we pretend that the Vulgate itself was free from such, before the correction 
of Sixtus V. and Clement VIIL which, through the mistakes of Printers, and, before 
printing, of Transcribers, happened to several copies: So that a great many verbal dif- 
ferences, and lesser faults, were, by learned men, discovered in different copies: Not that 
any material corruption in points of Faith were found in all copies ; for such God Al- 
mighty's Providence, as Protestants themselves confess, would never suffer to enter : And 
indeed these lesser depravations are not easily avoided, especially after several transcrip- 
tions of copies and impressions from the original, as we daily see in other books. 

To amend and rectify such, the Church (as you may read in the Preface to the Sixtine 
Edition) has used the greatest industry imaginable. Pope Pius IV. caused not only the 
original languages, but other copies to be carefully examined : Pius V. prosecuted that la- 
borious work ; and by Sixtus V. it was finished, who commanded it to be put to press, as 
appears by his Bull, which begins, t( -Eternus ilk Ccclestium, &c." Anno. 1585. Yet, notwith- 
standing the Bull prefixt before his Bible, then printed, the same Pope Sixtus, as is seen in 
the Preface, made Anno 1592, after diligent examination, found that no few faults slipt into 
his impression, by the negligence of the Printers : And therefore, Censnit atque Decrevit, he 
both judged and decreed to have the whole work examined and reprinted ; but that second 
correction being prevented by his death, was, after the very short reign of three other 
Popes, undertaken, and happily finished by his successor Clement VIIL answerable to the 
desire and absolute intention of his predecessor, Sixtus : Whence it is that the Vulgate, 
now extant, is called the correction of Sixtus, because this vigilant Pope, notwithstanding 
the endeavours of his two predecessors, is said to have begun it, which was, according to 
his desire, recognized and perfected by Clement VII I. and therefore is not undeservedly 
called also the Clementine Bible: So that Pope Sixtus's Bible, after Clement's recognition, 
is now read in the Church, as authentic, true Scripture, and is the very best corrected copy 
of the Latin Vulgate. 

And whereas Pope Sixtus's Bull enjoined that his Bible be read in all Churches, without 
the least alteration; yet this injunction supposed the Interpreters and Printers to have done 
exactly their duty every way, which was found wanting upon a second review of the whole 
work. Such commands and injunctions therefore, where new difficulties arise, not thought 
of before, are not like definitions of Faith, unalterable ; but may and ought to be changed 
according to the Legislator's prudence. What I say here is indisputable ; for how could 

G Pope 

(18) See a Book entitled, Reason and Religion, cap, 8. where the Sixttne and Clementine Bibles are more fully 
treated of. , 



0,6 



Protestant Translations 



Pope Sixtus, after a sight of such faults as caused him to intend another impression, injoin 
no alteration, when he desired one, which his successor did for him? So that if Pope Six- 
tus had lived longer, he would as well have changed the Breve, as amended his impres- 
sion. 

And whereas there were sundry different lections of the Vulgate Latin, before the said 
correction of Sixtus and Clement, the worthy Doctors of Lovain, with an immense labour, 
placed in the margin of their Bible these different lections of Scripture ; not determining 
which reading was best, or to be preferred before others ; as knowing well, that the decision 
of such causes belongs to the public judicature and authority of the Church. Pope Cle- 
ment therefore, omitting no human diligence, compared lection with lection; and after 
maturely weighing all, preferred that which was most agreeable to the ancient copies, a 
thing necessary to be done for the procuring one uniform lection of Scripture in the Church, 
approved of by the see Apostolic. And from this arises that villainous calumny and open 
slander of Doctor Stillingfleet ; who affirms, that " the Pope took where he pleased the 
marginal annotations in the Lovain Bible, and inserted them into the text:" Whereas, I 
say, he took not the annotations or commentaries of the Lovain Doctors, but the different 
readings of Scripture found in several copies. 

Mr. James makes a great deal of noise about his impertinent comparisons between these 
two editions, and that of Lovain : Yet among all his Differences, he finds not one con- 
trariety in any material point of Faith or Morals: And as for other Differences, such as 
touch not Faith and Religion, arising from the expressions, being longer or shorter, less 
clear in the one, and more significant in the other; or happening through the negligence 
of Printers, they give him no manner of ground for his vain cavils; especially seeing, I 
say, the Lovain Bible gave the different readings, without determining which was to be 
preferred; and what Faults were slipt into the Sixtine edition were by him observed, and 
a second correction designed ; which in the Clementine edition was perfected, and one uni- 
form reading approved of. 

Against Thomas James's comparisons, read the learned James Gretser, who sufficiently 
discovers his untruths, with a " Mcvtito tenth Thomas James decern milia verbomm" &c. after 
which, judge whether he hits every thing he says ; and whether the Vulgate Latin is to be 
corrected by the Lovain Annotations, or these by the Vulgate, if any thing were amiss in 
either? Inline, whether, if Mr. James's pretended differences arise from comparing all 
with the Hebrew, Greek, and Chaldee, must we needs suppose him to know the last ener- 
gy and force of every Hebrew, Greek, or Chaldee word, when there is a controversy, bet- 
ter than the Authors of the Lovain, and Correctors of the Vulgate Latin, the Sixtine-Cle- 
m en tine edition. Again, let us demand of him, whether all his differences imply any 
material alteration in Faith or Morals, or introduce any notable error, contrary to God's 
revealed verities ? Or are they not rather mere verbal differences, grounded on the obscure 
signification of original words ? In fine, if he, or any for him, plead any material alteration, 
let them name any authentic copy, either original or translation; by the indisputable in- 
tegrity whereof these supposed Errors may be cancelled, and God's pure revealed verities 
put in their place. But to do this, after such immense labour and diligence used in the 
correction of the Vulgate, will prove a desperate impossibility^ 19) 

Indeed Mr. James might have just cause to exclaim, if he had found in these Bibles such 
corruptions as the Protestant Apostle, Martin Luther, wilfully makes in his translations : 
As when he adds the word " alone" to the text, to maintain his heresy of " Faith alone 
justifying ;"(2o) and omits that verse, « But if you do not forgive, neither will your Fa- 
ther, _ which is in Heaven, forgive your sins. "(21) He also omits these words, " That you 
abstain from fornication :"(22) And because the word Trinity sounded coldly with him, 

he 

- (19) Seethe Preface to Sixtus V. Edit. Antwerp, J590, And Bib. Max; Sect. 1Q, 20. Seravius, c. 19. (20) 
Rom. 3, 28. (21) Mark 11. 26, (22) 1 Thes. 4. 3. 



of the Scripture. 



27 



he left out this sentence, which is the only text in the Bible that can be brought to prove 
that great Mystery, *< There are Three who bear record in Heaven, the Father, the Word, 
and the Holy Ghost, and these Three are One." (23) Or if Mr. James had found such 
gross corruptions as that of Zuinglius, when instead of ourblesed Saviour's positive words, 
« This is my Body," he translates, " This is a sign of my Body," to avoid the Doctrine of 
the Real Presence, or such as are hereafter discovered in Protestant English translations : 
If, I say, he had met with such wilful and abominable corruptions as these, he might have 
had good cause of complaint ; but seeing the most he can make of all his painful compa- 
risons comes but to this, viz. that he notes such Faults, as Sixtus himself observed, after 
the impression was finished, and as Clement rectified : I think he might have better em- 
ployed his time in correcting the gross and most intolerable corruptions of the Protestant 
translation, than to have busied himself about so unnecessary a work : But there are a cer- 
tain sort of men, that had rather employ themselves in discovering imaginary motes in their 
neighbour's eyes, than in clearing their own from real beams. 

To conclude this point, no man can be certainly assured of the true Scripture, unless he 
first come to a certainty of a true Church, independently of Scripture : Find out there- 
fore the true Church, and we know, by the authority of our undoubted testimony, the 
true Scripture ; for the infallible testimony of the Church is absolutely necessary for assur- 
ing us of an authentic Scripture. And this I cannot see how Protestants can deny, espe- 
cially when they seriously consider, that in matters of Religion, it must needs be an un- 
reasonable thing to endeavour to oblige any man to be tried by the Scriptures of a false Re- 
ligion: For who can in prudence require of a Christian to stand in debates of Religion to 
the decisions of the Scripture of the Turks, " the Alcoran ?" Doubtless, therefore, when 
men appeal to Scripture for determining religious differences, their intention is to 
appeal to such Scriptures, and such alone ; and to all such as are admitted by the true 
Church : And how can we know what Scriptures are admitted by the true Church, unless 
we know which is the true Church .'"'(24) 

So likewise, touching the exposition of Scripture, without doubt, when Protestants fly 
to Scriptures for their Rule, whereby to square their Religion, and to decide debates be- 
tween them and their Adversaries, they appeal to Scriptures as rightly understood : For 
who would be tried by Scriptures understood in a wrong sense? Now when contests arise 
between them and others of different judgments concerning the right meaning of it ; cer- 
tainly they will not deny, but the judge to decide this debate must appertain to the true 
Religion : For what Christian will apply himself to a Turk or Jew to decide matters be- 
longing to Christianity ? Or who would go to an Atheist to determine matters of Reli- 
gion ? 

In like manner, when they are forced to have recourse to the private spirit in religious 
matters, doubtless they design not to appeal to the private spirit of an Atheist, a Jew, or 
an Heretic, but to the private spirit of such as are of the true Religion : And is it possi- 
ble for them to know certainly who are members of the true Church? Or what appertains 
to the true Religion, unless they be certainly informed cs which is the true Church ? 5 ' So 
that, I say, no man can be certainly assured which or what books, or how much is true 
Scripture ; or of the right sense and true meaning of Scripture, unless he first come to a 
certainty of the true Church. And of this opinion was the great St. Augustine, when he 

declared, 

(23) John 5. 7. (24) We must of necessity know the true Church, before we be certain either which is true 
Scripture, or which is the true sense of Scripture ; or by what spirit it is to be expounded. And whether that 
Church, which has continued visible in the World from Christ's time till this day, or that which was never kaowii 
or heard of in the World till 1500 years after our Saviour, is the true Church, let the World judge. 



$8 Of Books rejected by Protestants for Apochryphaj,, 



declared, that " he would not believe the Gospel, if it was not that the authority of the 
Catholic Church moved him to it:" Ego vero Evangelic non crederem, nisi me Eccksia Gatholk<p 
commoveret anthoritas. (25) 

OF THE CANONICAL BOOKS OF SCRIPTURE. 

THE Catholic Church " setting this always before her eyes, that, errors being removed", 
the very purity of the Gospel may be preserved in the Church ; which being pro- 
mised before by the Prophets, in the Holy Scriptures, our Lord Jesus Christ, the Son of 
God, first published with his own mouth, and afterwards commanded to be preached to every 
creature, by the Apostles, as the fountain of all the wholesome truth, and moral discipline 
contained in the written Books, and in the Traditions not written, &c. following the exam- 
ple of the orthodox Fathers, and affected with similar piety and reverence ; doth receive and 
honour a!! the books both of the Old and New Testament, seeing one God is the author of 
both," &c.(i) These are the -words of the sacred Council of Trent; which further ordained, 
that the table, or catalogue, of the canonical Books should be joined to this decree, lest 
doubt might arise to any, which books they are that are received by the Council. They are 
these following, viz. 



Of the Old Testament. 

FIVE books of Moses ; that is, Genesis, 
Exodus, Leviticus, Numbers, Deutero- 
nomy. 
Joshua, Judges, Ruth. 
Four of the Kings. 
Two of Paralipomenon. 
The first and second of Esdras, which is 
called Nehemias. 

Tobias, Judith, Hester, Job, ' David's 
Psalter of 150 Psalms, Proverbs, Ecclesi- 
astes, Canticles, Wisdom, Ecclesiasticus, 
Isaias, Hieremias, with Baruch, Ezechiel, 
Daniel. 

Twelve lesser Prophets ; that is, Osea, 
Joel, Amos, Abdias, Jonas, Micheeas, Na- 
hum, Abacuc, Sophonias, Aggeus, Zacha- 
.rias, Malachias. 

The first and second of the Machabees. 



Of the New Testament. 

FOUR Gospels, according to St. Mat- 
thew, St. Mark, St. Luke, and St. John. 
The Acts of the Apostles, written by St. 
Luke the Evangelist. 

Fourteen Epistles of St. Paul, viz. to the 
Romans, two to the Corinthians, to the 
Galatians, to the Ephesians, to the Philip- 
pians, to the Colossians, to the Thessalo- 
nians, two to Timothy, to Titus, to Phile- 
mon, to the Hebrews. 

Two of St. Peter the Apostle. 
Three of St. John the Apostle. 
One of St. James the Apostle. 
One of St. Jude the Apostle. 
And the Apocalypse of St. John the 
Apostle. 

To which Catalogue of Sacred Books is 
adjoined this decree : 



" But if any Man shall not receive for Sacred and Canonical these whole Books, with all 
their parts, as they are accustomed , to be read in the Catholic Church, and as they are in the 
old Vulgate Latin edition, &c. Be he Anathema." 

The 

(25) 5. Aug. lib. contr, Epht.-Manich, cap. 5. (1) Concih Trident, S(ss. 4. Dec$tt. dc Canonicis Scripturis. Marl. c. 
ult. 



Of Books rejected by Protestants for Apochryphal, 29 



The third Council of Carthage, after having decreed, that nothing should be read in the 
Church under the name of Divine Scriptures, but canonical Scriptures, says, " That the 
canonical Scriptures are Genesis, Exodus, &c."(2) so reckoning up all the very same Books, 
and making particularly the same catalogue of them, with this recited out of the Council 
of Trent. St. Augustine, who was present at, and subscribed to, this Council, also num- 
bers the same Books as above. (3) 

Notwithstanding which, several of the said books are by the Protestants rejected as 
Apochryphal: Their reasons are, because they are not in the Jewish Canon, and were not 
-accepted for canonical in the primitive Church; reasons by which they might reject a great 
many more, if it pleased them : But, indeed, the chief cause is, that some things in these 
books are so manifestly against their Opinions, that they have no other answer but to re- 
ject their Authority, as appears very plainly from those words of Mr. Whitaker : "We 
pass not," says he, " for that Raphael mentioned in Tobit, neither acknowledge we these 
seven Angels whereof he makes mention ; all that differs much from Canonical Scripture, 
which is reported of that Raphael, and savours of, I know not what, Superstition. Nei- 
ther will I believe Free Will, although the book of Ecclesiasticus confirms it an hundred 
timesT>"(4) This denying of books to be Ganonical, because the Jews received them not, was 
also an old heretical shift, noted and refuted by St. Augustine, touching the book of Wis- 
dom 5(5) which some in his tim«e refused, because it convinced their errors: But must it pass 
for a sufficient reason amongst Christians to deny such books, because they are not in the Ca- 
non of the Jews ? Who sees not that the Canon of the Church of Christ is of more authority 
with all true Christians, than that of the Jews ? For a " Canon is an assured Rule, and 
warrant of Direction, whereby (says St. Augustine) the infirmity of our defect in know- 
ledge is guided, and by which Rule other books are known to be God's Word'.'" His rea- 
son is, ** Because we have no other assurance that the books of Moses, the four Gospels, 
and other Books, are the true Word of God, but by the Canon of the Church. "(6) Where- 
upon the same great Doctor uttered that famous Saying, " I would not believe the Gospel, 
except the Authority of the Catholic Church moved me thereto." 

And, that these books which the Protestants reject, are by the Church numbered in the 
sacred Canon, may be seen above : However, to speak of them in particular, in their 
order, 

The Book of Tobias 

IS by St. Cyprian, " de Oratione Dominica,™ alledged as divine Scripture, to prove that 
prayer is good with fasting and alms. St. Ambrose calls this book by the common 
name of Scripture, saying, " He will briefly gather the virtues of Tobias, which the Scrip- 
ture in an historical manner lays forth at large ;"(7) calling also this history Prophetical, 
and Tobias a Prophet : And in another place he alledges this book as he does other holy 
Scriptures, to prove that the virtues of God's Servants far excel the moral Philosophers. (8) 
St. Augustine made a special sermon of Tobias, as he did of Job. (9) St. Chrysostom 
alledges it as Scripture, denouncing a curse against the contemners of it. (10) St. Gregory 
also alledges it as holy Scripture.(i 1) St. Bede expounds this whole book mystically, as he 
does other holy Scriptures. St. Hierom translated it out of the Chaldee language, " judg- 
ing it more meet to displease the Pharisaical Jews, who reject it, than not to satisfy the will 

H of 

(2) 3 Conc'il. Carthag. Can. 47. (3) Fid. Doctr. Christian. Lib. 2. c. 8. (4) Whit. Contra Camp. p. 17. (5) & 
Aug. lib. de Prsdest. Sanct. c. 14. (6) S. Aug. lib. 11. c. 5. contra Fans turn & lib. 2. c. 32. contra Cresconitim. (7} 
S. Amb. lib. de Tobia. c. 1. (8) Lib. 3. Offic. c. 14. (9) S. Aug. Serm. 226. de Tem, (10) S. Chrysest. Horn. 15. 
ad Heb. (11) S, Greg, part, 3. Pastor, cure adnwn. 21. 



30 Of Books rejected by Protestants for Apochryphai. 



of holy Bishops, urging to have it." Ep. ad Chromat. & Heliodorum. To. 3. In fine, St. 
Augustine tells us the cause of its being written in these words — " The servant of God, 
holy Tobias, is given to us after the Law, for an example, that we might know how to 
practise the things which we read. And if temptations come upon us, not to depart from 
the fear of God, nor expect help from any other but from Him." 

Of the Book of Judith. 

THIS book was by Origen, Tertullian, and other Fathers, whom St. Hilary cites, held 
for canonical, before the first general Council of Nice ; yet St. Hierom supposed it 
not so, till such time as he found that the said sacred Council reckoned it in the number of 
canonical Scriptures ; after which he so esteemed it, that he not only translated it out of 
the Chaldee tongue, wherein it was first written, but also as occasion required, cited the 
same as divine Scripture, and sufficient to convince matters of Faith in Controversy, num- 
bering it with other Scriptures, whereof none doubts, saying, " Ruth, Hester, Judith, 
were of so great renown, that they gave names to the sacred Volumes."(i2) St. Ambrose, 
St. Augustine, St. Chrysostom, and many other Holy Fathers, account it for canonical 
Scripture. 

Part of the Book of Hester. 

Y the Councils of Laodicea and Carthage, this book was declared Canonical ; and by 
most of the ancient Fathers esteemed as divine Scripture ; only two or three, before 
the said Councils, doubted of its Authority. And though St. Hierom in his time, found 
not certain parts thereof in the Hebrew, yet in the Greek he found all the sixteen chapters 
contained in ten : And it is not improbable that these parcels were sometime in the He- 
brew, as divers whole books which are now lost. But wb.etb.er they ever were so or not, the 
Church of Christ accounts the whole book of infallible authority, reading as well these 
parts, as the rest in her public office. (13) 

Of the Books of Wisdom. 

TT is granted, that several of the ancient Fathers would not urge these books of Wisdom, 
%_ and others, in their writings against the Jews, not that themselves doubted of their 
authority; but because they knew that they would be rejected by the Jews as not Canoni- 
cal : And so St. Hierom, with respect to the Jews, said these books were not canonical ; 
nevertheless, he often alledged testimonies out of them, as from other divine Scriptures ; 
sometimes with this parenthesis, Si cm tamen placet librum recipere, in cap. 8. and 12. Zacharise: 
But in his latter writings absolutely without any such restriction, as in cap. 1. and 56. 
Isaiae, and in 18. Jeremiae ; where he professes to alledge none but canonical Scripture. (14) 
As for the other ancient Fathers, namely, St. Irengeus, St. Clement of Alexandria, Origen, 
St. Athanasius, St. Basil, St. Gregory Nazianzen, St. Gregory Nyssen, St. Epiphanius, 
St. Cyril of Alexandria, St. Chrvsostom, St. Ambrose, &c. they make no doubt at all of 
their being canonical Scripture, as appears by their express terms, " Divine Scripture, Di- 
vine Word, Sacred Letters, Prophetical Saying, the Holv Ghost saith, and the like." And 
St. Augustine affirms, that, " The sentence of the books of Wisdom ought not to be re- 
jected 

(12) See the Argument in the Book of Judith in the Doway Bible, Torn. 1. (13} Vide Doway Bible, Tom. I. 

(114) Vide Doway Bible, Tom. 2. And. Jodoc. Coce. Tom, 1. Tbcsav, II. G* Art. 9. 




Of Books rejected by Protestants for Afochryphal. 31 



jected by certain, inclining to Pelagianism, which has so long been publicly read in the 
Church of Christ, and received by all Christians, Bishops, and others, even to the last of 
the Laity, Penitents, and Catechumens, cum veneratione Divine Authoritatis, with veneration 
of divine authory ? Which also the excellent writers, next to the Apostles' times, alledging 
for witness, nihil se adhtbere nisi divinum testimonium crediderunt, thought they alledged nothing 
but Divine Testimony. (15) 

Of EcCLESIASTlCUS. 

WHAT has been said of the foregoing book, may be said also of this. The Holy Fa- 
thers above named, and several others, as St. Cyprian, de opere & eleemosyna, St. 
Gregory the Great, in Psal. 50. It is also reckoned for Canonical by the third Council of 
Carthage, and by St. Augustine^ nlib. 2. c. 8. Doct. Christian. lib. 17. c. 20. Quit. Dei. 

Of Baruch, with the Epistle of Jeremy. 

MANY of the ancient Fathers supposed this Prophecy to be Jeremiah's, though none 
of them doubted but Baruch his Scribe was the writer of it ; not but that the Holy 
Ghost directed him in it : And therefore, by the Fathers and Councils, it has ever been ac- 
cepted as Divine Scripture. The Council of Laodicea, in the last Canon, expressly names 
Baruch, Lamentations, and Jeremiah's Epistle.(i6) St. Hierom testifies, that he found 
it in the Vulgate Latin edition, and that it contains many things of Christ, and the latter 
times ; though because he found it not in the Hebrew, nor in the Jewish Canon, he urges; 
it not against them. (17) It is by the Geuncils of Florence and Trent expressly defined to 
be canonical Scripture. 

Of the Song of the Three Children, the Idol, Bell and 
Dragon, with the Story of Susanna. 

IT is no just exception against these, and other parts of Holy Scripture of the Old Tes- 
tament, to say, they are not in the Hebrew edition, being otherwise accepted for Cano- 
nical by the Catholic Church: And further, it is very probable that these parcels were some- 
time either in the Hebrew or Chaldee ; in which two languages, part in one, and part in 
the other, the rest of the book of Daniel was written ; for from whence could the Septu- 
agint, Theodotion, Symmachus, and Aquila translate them ? In whose editions St. Hie- 
rom found them. But if it be objected, that St. Hierom calls them Fables, and so did not 
account them canonical Scripture ; we answer, that he, reporting the Jewish Opinion, 
uses their terms, not explaining his own judgment, intending to deliver sincerely what he 
found in the Hebrew : Yet would he not omit to insert the rest, advertising withal, that he 
had it in Theodotion's Translation ; which answer is clearly justified by his own testimony? 
in these words: " Whereas I relate," says he, " what the Hebrews say against the Hymn 
of the Three Children ; he that for this reputes me a fool, proves himself a sycophant ; for 
I did not write what myself judged, but what they are accustomed to say against me. "(18) 

The Prayer of Azarias is alledged as Divine Scripture by St. Cvprian, St. Ephrem, St. 
Chrysostom, St. Augustine, St. Fulgentius, and others. (19) The Hymn of the Three 

Children 

(15) tf. Aug. in lib. de Pradsstlnaf. Sana. cap. 14. Et lib. de Chit. Del. 17. c. 20. (16) See the Argument of Ba- 
ruch's Prophecy in the Doway Bible, To. 2. (17) St, Hierom. in Prafat. Jeremia. (18) >S. Bier. lib. 2. c. (j.ad- 
vers, Rujjluura. (19) Vide Doway Bible, Tom. 2* 



32 Of Books rejected by Protestants for Apochryphal, 



Children is al 'edged for Divine Scripture by divers Holy Fathers, as also by St. Hierom hjrn- 
self, in cap. 3. ad Gallatos Epist. 49. de Mul i ere Sepiies icta ; also, by St. Ambrose, and the 
Council of Toledo, c. .13. 

So likewise the history of Susanna is cited for holy Scripture by St. Ignatius, TertuI- 
Jian, St. Cyprian, St. Chrysostom, who in Horn. 7. fine, has a whole sermon on Susanna 4 
as upon Holy Scripture : St. Ambrose and St. Augustine cite the same also as canonical. 

The history of Bell and the Dragon is judged to be Divine Scripture ; St. Cyprian, St. Ba- 
sil, and St. Athanasius, in Synopsi, briefly explicating the argument of the book of Daniel, 
-make express mention of the Hymn of the Three Children, of the History of Susanna, 

-'and of -Bell and the-Dragon. 

Of the two Books of Maccabees. 

IT^VER since the third Council of Carthage, these two books of the Maccabees have 
_j been held for sacred and canonical by the Catholic Church, as is proved by a Council 
of seventy Bishops, under Pope Gelasius ; and by the sixth General Council, in approving 
the third of Carthage ; as also bv the Councils of Florence and Trent. 

But because some of the Church of England Divines would seem to make their people 
believe, that the Maccabees were not received as Canonical Scripture in Gregory the 
Great's time, consequently not before, (20) I will, besides these Councils, refer you to the 
Holy Fathers, who lived before St. Gregory's days, and alledged these two books of the 
"Maccabees as Divine Scripture : Namely, St. Clement Alexandrinus, lib. 1. Stromat. St. Cy- 
prian, lib. I. Epistolarum Ep. 3. ad Cornelium, lib. 4. Ep. \.& de Exhort, ad Martyrium, c. 11. 
St. Isidorus, lib. 16. c. 1. St. Gregory Nazianzen has also a whole oration concerning the 
seven Maccabee Martyrs, and their Mother. St. Ambrose, lib. 1. c. 41. Offic. See in St. 
Hierom's Commentaries upon Daniel, c. 1. 11, and 12. in how great esteem he had these 
books ; though, because he knew they were not in the Jewish Canon, he would not urge 
them against the Jews. "And the great Doctor St. Augustine, in lib. 2. c. 8. de Doc trim Chris- 
tiana, & lib. 18. c. 36.de Civit. Dei, most clearly avouches, that, " Notwithstanding the 
"Jews deny these books, the Church holds them Canonical." And whereas one Gauden- 
tius, an Heretic, alledged, for defence of his heresy, the example of Razias, who slew him- 
self, 2 Mac. 14. St. Augustine denies not the authority of the book, but discusses the 
fact, and admonishes, that it is not unprofitably received by the Church, " If it be read 
or heard soberly," which was a necessary admonition to those Donatists, who, not under- 
•standing the Holy Scriptures, depraved them, as St. Peter says of like Heretics, to their own 
-perdition. Which testimonies, I think, may be sufficient to satisfy any one who is not 
pertinacious and obstinate, that these two books of the Maccabees, as well as others in the 
NewTestament, were received, -and held for canonical Scripture, long before St. Gregory 
the Great's time. 

Judge now, good Reader, whether the Author of the Second Vindication, Sic. has not 
imposed upon the world in this point of the books of the Maccabees. And indeed if this 
-were all the cheat he endeavours to put upon us, it were well, but he goes yet further, and 
names eleven points of Doctrine besides this, which he, with his fellows, .quoted in his 
•margin, falsely affirms not to have been taught in England by St. Augustine, the Benedic- 
tine Monk, .when lie . converted our nation ; telling us, "That the mystery of iniquity," 

as 

(20) See the Second Vindication of the Exposition of the Doctrine of the Church of England. 



Of Books rejected by Protestants for Apocryphal, 33 



as he blasphemously terms the Doctrine of Christ's Holy Church, " was not then come to 
perfection." For first, says he, " The Scripture was yet received as a perfect rule of faith." 
Secondly, " The books of the Maccabees, which you now put in your Canon, were rejected 
then as Apocryphal." Thirdly, " That good works were not yet esteemed meritorious." 
Fourthly, " Nor Auricular confession a Sacrament." Fifthly, " That solitary Masses were 
disallowed by him." And sixthly, " Transubstantiation yet unborn." Seventhly, "That 
the Sacrament of the Eucharist was hitherto administered in both kinds." What then ? so 
it w r as also in one kind. Eighthly, " Purgatory itself not brought either to certainty or 
to perfection." Ninthly, " That by consequence Masses for the Dead were not intended to 
deliver souls from these torments." Tenthly, " Nor Images allowed for any other purpose 
than for ornament and instruction." Eleventhly, " That the Sacrament of Extreme Unc- 
tion was yet unformed." Then you must, with your Master Luther, count St. James's 
Epistle, an Epistle of Straw, Twelfthly, " And even the Pope's Supremacy was so far from 
being then established as it now is, that Pope Gregory thought it to be the forerunner of 
Antichrist for one Bishop to set himself above all the rest."' 

I will only, in particular, take notice here of this last of his false instances, because he 
cites and mis-applies the words of St. Gregory the Great, to the deluding of his Reader : 
Whereas St. Gregory did not think it Antichristian or unlawful for the Pope, whom (not 
himself, but) our Saviour Christ had set and appointed, in the person of St. Peter, above 
all the rest, to exercise spiritual Supremacy and Jurisdiction over all the Bishops in the 
Christian world : But he thought it Antichristian for any Bishop to set up himself, as John 
Bishop of Constantinople had done, by the name or title of Universal Bishop, so as if he 
alone were the Sole Bishop, and no Bishop but he, in the Universe: And in this sense 
St. Gregory thought this name or title not only worthily forborne by his Predecessors, and 
by himself, but terms it Prophane, Sacrilegious, and Antichristian ; and in this sense the 
Bishops of Rome have always utterly renounced the title of Universal Bishop ; on the con- 
trary, terming themselves Servi Servorum Dei. And this is proved from the words of An- 
drseus Friccius, a Protestant, whom Peter Martyr terms an excellent and learned man. " Some 
there are," says he, *' that object to the authority of Gregory, who says, that such a title 
pertains to the precursor of Antichrist ; but the reason of Gregory is to be known, and 
may be gathered from his words, which he repeats in many Epistles, that the title of Uni- 
versal Bishop is contrary to, and doth gain-say the Grace which is commonly poured upon 
all Bishops; he therefore, who calls himself the only Bishop, takes the Episcopal Power 
from the rest:- Wherefore this title he would have rejected, &C, But it is nevertheless evi- 
dent by other places, that Gregory thought that the charge and principality of the whole 
Church was committed to Peter, Set. And yet for this cause Gregory thought not that 
Peter was the forerunner of Antichrist»"(ai) Thus evidently and clearly this Protestant 
writer explains this difficulty. 

To this may be added the testimonies of other Protestants, who, from the writings of 
St. Gregory, clearly prove the Bishop of Rome to have had and exercised a power and ju- 
risdiction, not only over the Greek, but over the Universal Church. The Magdeburgian 
Centurists shew us, that the Roman See appoints her watch over the whole world ; that 
the Apostolic See is head of all Churches ; that even Constantinople is subject to the Apos- 
tolic See. (22.) These Centurists charge moreover the Bishop of Rome, in the very exam- 
ple and person of Pope Gregory, and by collection out of his writings, by them particu- 
larly alledged, " That he challenged to himself power to command all Archbishops, to 
ordain and depose Bishops at his pleasure." And, " That he claimed a right to cite Arch- 
bishops to declare their cause before him, when they were accused." And also, " To ex- 
communicate and depose them, giving commission to their neighbour Bishops to proceed 

I against 

(21) Andraas Friccius ds Eccks'uz, I, z. c. 10. page- 579. (22) Centur. 6 Col. 425, 426, 427,. 428, 429, 43S.. 



34 ® F Books rejected ^by Protestants for Apocryphal. 

against them." That, " In their provinces he placed his Legates to know and end the 
causes of such as appealed to the See of Rome. "(23) With much more, touching the ex- 
ercise of his Supremacy. To which Doctor Saunders adds yet more out of St. Gregory's 
own works, and in his own words, as, " That the See Apostolic, by the authority of God, 
is preferred before all Churches. That all Bishops, if any fault be found in them, are sub- 
ject to the See Apostolic. That she is the head of Faith, and of all the faithful members. 
That the See Apostolic is the head of all Churches. That the Roman Church, by the 
words which Christ spake to Peter, was made the head of all Churches. That no scruple 
or doubt ought to be made of the Faith of the See Apostolic. That all those things are false, 
which are taught contrary to the Doctrine of the Roman Church. That to return from 
schism to the Catholic Church, is to return to the communion of the Bishops of Rome. 
That he who will not have St. ^Peter, to whom the keys of Heaven were committed, to 
shut him out from the entrance of Life, must not in this world be separated from his See. 
That they are perverse men, who refuse to obey the See Apostolic."(24) 

Considering all these words of Pope Gregory, does not this vindicator of the Church of 
England's Doctrine shew himself a grand Impostor, to offer to the abused judgment of 
his unlearned Readers, an objection so frivolous and misapplied, by the advantage only of 
a naked, sounding resemblance of mistaken words ? To conclude, therefore, in the words 
of Doctor Saunders : " He who reads all these particulars, and more of the same kind that 
are to be found in the works of St. Gregory, and yet with a brazen forehead, fears not to 
interpret that which he wrote against the name of Universal Bishop, as if he could not 
abide that any one Bishop should have the chief seat, and supreme government of the 
whole militant Church; that man, says he, seems to me either to have cast off all under- 
standing and sense of a man, or else to have put on the obstinate perverseness of the De- 

It is not my business in this place, to digress into particular replies against his other false 
instances(26) of the difference between the Doctrine of Pope Gregory the Great, and that 
of the Council of Trent: I will therefore, in general, oppose the words of a Protestant 
Bishop, against this Protestant ministerial'Guide, and so submit them to the consideration 
of the judicious Reader. 

John Bale, a Protestant. Bishop, affirms,(27) that "The Religion preached by St. Augus- 
tine to the -Saxons was, altars, vestments, images, chalices, crosses, censors, holy vessels, 
holy waters, the sprinkling thereof, reliques, translation of reliques, dedicating of 
Churches to the bones and ashes of Saints, consecretation of altars, chalices and corporals, 
consecration of the font of baptism, chrysm and oil, celebration of Mass, the archiepis- 
copal pall at solemn Mass time, Romish Mass books ; also free will, merit, justification of 
works, penance, satisfaction, purgatory, the unmarried life of Priests, the public invoca- 
tion of Saints and their worship, the worship of Images."(28) In another place he says, 
that " Pope Leo the First decreed, that men should worship the images of the' dead, and 
allowed the sacrifice of the Mass, exorcism, pardons, vows, monachism, transubstantia- 
tion, prayer for the dead, offering of the healthful Host of Christ's body and blood for the 
dead, the Roman Bishop's claim and exercise of jurisdiction and supremacy over all 
Churches, reliquium pontijicite super stitionis chaos, even the whole chaos of Popish supersti- 
tions." He tells us, that " Pope Innocent, who lived long before St. Gregory's time, 
made the anointing of the sick to be a sacrament."(2o,) 

These are Bishop Bale's words ; which this vindicator would do well to reconcile with 
his own. The like may be found in other Protestants ; namely, in Doctor Humfrey in Je- 
suitism}, Part II. The Centurists, &c. 

But 

(23) Vld. praced. Notas. (24) Dr. Saund. Visit. Monar.lib. 7. a N. 433. 541. (25) Dr. Saunders supra. (26) 
You will find some of them hinted at in other places as occasion offers. (27) Bale in Act. Rom. Pontif. Edit. Basil. 
1658. 44, 45, 46, 47. £s" Cent. I Col. 3. (28) Pageant of Popes, fol. 27, (29) Pageant of Popes, fol. 26. 



Of Books rejected 



by Protestants for Apocryphal. 



35 



But now to return to the place where we occasionally entered into this digression : You 
see by what authority and testimonies both of Councils and Fathers we have proved these 
books, which Protestants reject, to be Canonical : Yet, if a thousand times more were 
said, it would be all the same with the'perverse innovators of our age, who are resolved to 
be obstinate, and, after their bold and licentious manner, to receive or reject what they 
please ; still following the steps of their first Masters, who tore out of the Bible, some one 
book, some another, as they found them contrary to their erroneous and heretical opinions. 
For example : 

Whereas Moses was the first that ever wrote any part of the Scripture, and he who 
wrote the Law of God, the ten Commandments ; yet Luther thus rejects both him and his 
ten Commandments: — (30) "We will neither hear nor see Moses, for he was given only 
to the Jews ; neither does he belong in any thing to us." — " I," says he, " will not re- 
ceive^ 1) Moses with his Law ; for he is the enemy of Christ."(32) " Moses is the mas- 
ter of all hangmen."(33) " The ten Commandments belong not to Christians." " Let 
the ten Commandments be altogether rejected, and all Heresy will presently cease ; for the 
ten Commandments are, as it were, the fountain from whence all heresies spring. "(34) 

Islebius, Luther's scholar, taught, (35) that " the Decalogue was not to be taught in. 
the Church:" And from him came(3(5) the sect of Antinomians, who publicly taueht, that 
«' The Law of God is not worthy to be called the Word of God : If thou art an whore, if 
an whoremonger, if an adulterer, or otherwise a sinner, believe, and thou walkest in the 
way of salvation. When thou art drowned in sin even to the bottom, if thou believest, 
thou art in the midst of happiness. All that busy themselves about Moses, that is, the 
ten Commandments, belong to the Devil, to the gallows with Moses. "(37) 

Martin Luther believes not all things to be so done, as they are related in the book of Job: 
With him it is, " as it were, the argument of a fable."(38) 

Castalio commanded the Canticles of Solomon to be thrust out of the Canon, as an im- 
pure and obscene Song ; reviling, with bitter reproaches, such Ministers as resisted him 
therein. (39) 

Pomeran, a great Evangelist among the Lutherans, writes thus touching St. James's 
Epistles: " He concludes ridiculously, he cites Scripture against Scripture, which thing the 
Holy Ghost cannot abide; wherefore that Epistle may not be numbered among other books, 
which set forth the justice of Faith. "(40) 

Vitus Theodorus, a Protestant Preacher of Norimberg, writes thus : " The Epistle of 
James, and Apocalypse of John, we have of set purpose left out, because the Epistle of 
James is not only in certain places reprovable, where he too much advances works against 
Faith ; but also his Doctrine throughout is patched together with divers pieces, whereof no 
one agrees with another."(4i) 

The Magdeburgian Centurists say, that " the Epistle of James much swerves from the 
analogy of the Apostolical Doctrine, whereas it ascribes justification not only to Faith, but 
to works, and calls the Law, a Law of Liberty." (42) 

John Calvin doubted whether the Apostles Creed was made by the Apostles. He argued 
St. Matthew of error. He rejected these words : " Many are called, but few chosen. "(43) 

Clebitius, an eminent Protestant, opposes the Evangelists one against another : " Mat- 
thew 

(30) Tom. 3. Germ.fol. 40, 41. &in Colloq. Mensal. Cer. fol. 13:2, 1^3. (31) In Coloc. Mensal. c. de Lege iff 
Evan. (32) Ibid. fol. 1 18. (33) Serin, de Mcse. (34) InConvival. Colloq. cited ly Auri faber, cap.de Lege. (35) 
See Os'zander; Cent. 16. p. 311, 312, 320. (36) Sleidan Hist. I. 12. fol. 162. (37) Fid. Confessio. Mansfeldensium 
Ministrorum Tit. de Aniinomis, fol. 89, 90. (38) In Serm. Convhal. Tit. de Patriarch & Prophet, y Tit. de libris 
Vet.lSj Nov. Test. (39) Vid. fieza in Vita Cahini. (40) Pomeran. ad Rom. c. 8. (41) In Annot. in Nov. Test, 
pag. ult. (42) Cent. 1. 1. 3. c. 4. Col. 54. (43) Insh I. 2. c. 26. In Malth. 27. Harm, in Matt. 20. 16. 



36* Of such Books as Protestants call Apocrypha. 



thew and Mark," savs he, "deliver the contrary; therefore to Matthew and Mark, being 
two witnesses, more credit is to be given than to one Luke," &c.(44) 

Zuinglius and other Protestants affirm, that " all things in St. Paul's Epistles are not sa- 
cred ; and that, in sundry things he erred. "(45) 

Mr. Rogers, the great labourer to our English Convocation Men, names several of his 
Protestant brethren, who rejected for Apocryphal the Epistle of Paul to the Hebrews, of St. 
James, the first and second of John, of Jude, and the Apccalypse."(46) 

Thus, you see, these pretended Reformers have torn out, some one piece or book of 
sacred Scripture, some another ; with such a licentious freedom, rejecting, deriding, dis- 
carding, and censuring them, that their impiety can never be paralleled but by professed 
Atheists. Yet all these sacred books were, as is said, received for Canonical in the third 
Council of Carthage, above thirteen hundred years ago. 

But, with the Church of England, it matters not by what authority books are judged 
Canonical, if the Holy Spirit, in the hearts of her children, testify them to be from God. 
They telling us, by Air. Rogers, that they judge such and such books Canonical, " not so- 
much because learned and godly men in the Church so have, and do receive and allow them, 
as for that the Holy Spirit in our hearts doth testify, that they are from God." By instinct 
of which private Spirit in their hearts, they decreed as many as they thought good for Ca- 
nonical, and rejected the rest ; as you may see in the Vlth of the XXXIX Articles. (47) 

Of such Books as Protestants call Apocrypha. 

r jj^HE Church of England has decreed, (48) that " such are to be understood Canonical 
X books of the Old and New Testament, of whose authority there was never any doubt 
in the Church:" And therefore by this rule she rejects these for Apocryphal, viz. 
Tobit. Baruch, with the Epistle of Maccabees I. 

Judith. Jeremiah. Maccabees II. 

The rest of Esther. The Song of the Three Children. Manesseth, Prayer of. 
Wisdom. The Idol, Bell, and the Dragon. Esdras III. 

Ecclesiasticus. The Story of Susanna. Esdras IV. (49) 

iUT if none must pass for Canonical, but such as were never doubted of in the Church, 
I would know why the Church of England admits of such books of the New Testa- 
ment as have formerly been doubted of? " Some ancient Writers doubted of the last chap- 
ter of St. Mark's Gospel 1(50) Others of some part of the 22d of St. Luke:(5i) Some of 
the beginning of the 8th of St. John 1(52) Others of the Epistle to the Hebrews :(53_) And 
others of the Epistles of St. James, Jude, the second of Peter, the second and third of 
John, and the Apocalypse. "(54) 

And Doctor Bilson, a Protestant, affirms, that " the Scriptures were not fully received 
in all places, no, not in Eusebius's time." He says, " the Epistles of James, Jude, the 
second of Peter, the second and third of John, are contradicted, as not written by the 
Apostles. The Epistle to the Hebrews was for a while contradicted," &c. The Churches 
of Syria did not receive the second Epistle of Peter, nor the second and third of John, nor 
the Epistle of Jude, nor the Apocalypse. The like might be said for the Churches of 
Arabia: Will you hence conclude, says this Doctor, that these parts of Scripture were, not 
Apostolic, or that we need not receive them now, because they were formerly doubted 
of? Thus Doctor Bilson ?(^5) 

And 

(44) Victoria ■veritatis & rvina Papatus, Arg. 5. ("45) Tom. 2. Elench. f. 10. Magdeburg. Cent. J. I. 2. c. 10. Col. 
580. (46) Defence of the 39 Articles, Art. 6. (47) The private Spirit, not the Church, told those Protestants 
who^made the 39 Articles, what Books of Scripture they were to hold for Canonical. (48) In the 6th of the 39 
Articles. (49) The three last are not numbered in the Canon of the Scripture. (50) See St. Hierom epist. ad Hed. q. 
3. (51) 5. Hilar. I. 10. de Trin. cff Hierom. I. 2. contr. Pelagian. (52) Euseb. H. I. 3. e. 39. (53) Id. I. 3. c.J. 
(54) Et.c. 25, 28. liierom divinis Must, in P. Jac. Jud. Pet. iff Joan. & Ep. ad Dardan. (55) Survey of Christ. 
Suff. p.^664, Vid, ist and 4th days Confer, in the Tower, anio 158 1. 



Of such Books as 



Protestants call Apocrypha. 



37 



And Mr. Rogers confesses, that « although some of the ancient Fathers and Doctors 
accepted not all the books contained in the New Testament for Canonical ; yet in the end, 
they were wholly taken and received by the common consent of the Church of Christ* in 
this world, for the very Word of God," &c.(56) 

And, by Mr. Rogers's and the Church of England's leave, so were also those books which 
they call Apocrypha. For though they were, as we do not deny, doubted of by some of 
the ancient Fathers, and not accepted for Canonical ; " yet in the end," to use Mr. Ro- 
gers's words, they were wholly taken and received by the common consent of the Church 
of Christ, in this world, for the Word of God."C57) Vide third Council of Carthage, 
which decrees, " that nothing should be read in the Church, under the name of divine 
Scriptures, besides Canonical Scriptures:" And defining which are Canonical, reckons 
those which the Church of England rejects as Apocryphal." To this Council St. Augus- 
tine subscribed, who,(58) with St. Innocent, (59) Gelasius, and other ancient Writers, 
number the said books in the Canon of the Scripture. And Protestants themselves confess, 
they were received in the number of Canonical Scriptures. (60) 

Brentius, a Protestant, says, " there are some of the ancient Fathers, who receive these 
Apocryphal Books into the number of Canonical Scriptures ; and also some Councils com- 
mand them to be acknowledged as CanonicaI."(6i) 

Doctor Covel also affirms of all these books, that, " if Ruffinus be not deceived, they 
were approved of, as parts of the Old Testament, by the Apostles."(62) 

So that what Christ's Church receives as Canonical, we are not to doubt of : Doctor 
Fulk avouches, that " the Church of Christ has judgment to discern true writing from 
counterfeit, and the Word of God from the writings of men ; and this judgment she has 
of the Holy Ghost."(63) And Jewel says, " the Church of God has the spirit of wisdom 
to discern true Scripture from false." (64) 

To conclude, therefore, in the words of the Council of Trent: (t If any man shall not 
receive for sacred and canonical these whole books, with all their parts, as they are read in 
the Catholic Ghurch, and as they are in the Vulgate Latin edition, let him be accursed."(65) 

K 

{56) Def. of the 39 Articles, p. 31, Art. 6. (57) Third Council of Carthage, Can. 47. (58) De doct. Chris- 
tian. I. 2. c. 8. (59) Epist. ad Exuper. c. 7. (60) Tom. 1. Cone. Decret. cum 70 Episcop. (61) Brentius Apol. Conf* 
Wit. Bucers scripta Ang.p. 713. (62) Covel cont. Burg. p. 76, 77, £ff 78. (63) Fulk An. to a Countr, Cathol. p„ 
$' (64-) Jewel def. of the Apol. p. 201. (6_j) Concih Trid. Sess, 4. Deer, de Can, Scrip. 



38 Protestant Translations against the Church. 



A The Book, 

n Chapter, 
S and Ver. 



U St. Matth. 

chapt. 16. 
n ver. 18. 



$ St. Matth. 
vj chapt. i,8. 
y> ver. 17. 



v; JLphesians, 
^ ch. 5. ver. 

$ 2 3> 24» ' 2 5' 
I 27, 29, 32. 

if 
X 

I 
1 



I 

Yi Hebrews, 
|c. 2.v 



23- 



^ hphesians 



The Vulgate Latin 
Text. 



Et ego dico tibi, 
quia tu es Petrus, £s° 
super banc Petram 
adificabo " Ecclcsiam 
meam" 

r/V eos, die " Ecclesia" 

UxKnaia.' s i autem 

" Ecclesiam" 

non audierit, sit tibi 

sicut Ethnicus £s° 

licanus. 

Viri diligite uxores 
vestras, sicut y Chris- 
tus . d 'ilex it " Ecclesi- 
am:* 

Ut exhiberet ipsi 
sibi gloriosam " 
siani" 

" Sacr amentum" 
hoc est magnum ; Ego 
autem dico in Christ & 
" Ecclcsia" 8kx\«ct(*». 



.£7 Ecclesiam pri- 
miiivorum ix*3w'i*. 



Canticles, Z7?z£ £r/ Columba 
ch. 6. v. 8. mea. nntt ^"-(67) 

-SY /^.rz//7z <&<i/Y CVz- 
1 . ver. I supra omnem " isV- 
23. clesiam" qua est Cor- 
pus ipsius, y plenitu- 
do ejus, qui omnia in 
omnibus " adimpletur" 



22, 



The true English ac- 
cording to theRhe- 
mish Translation. 



And I say to thee, 
that thou art Peter, 
and upon this Rock 
will I build my 
" Church." 



And if he will not 
hear them, tell the 
" Church;" and if 
he will not hear the 
" Church," let him 
be as an Heathen, 
and as a Publican. 

Husbands love 
your wives, as Christ 
lovedthe "Church," 
v. 25. 

That he might pre- 
sent tohimself aglo- 
i-ious'Churcb,'v. 27. 

For this is a great 
"Sacrament;" butl 
speak in Christ, and 
in the " Church," 
v. 32, &c. 

• Andthe "Church" 
of the First-born. 



My Dove 
One." 



is 



And hath, made 
him Head over all 
the " Church," 
which is his Body, 
the fulness of him 



" which h 
all in all. 



filled," 



Corruptions in the Pro- 
testant Bibles, printed 
A.D.1562,1577,1579. 



Instead of Church, 
they translate "Con- 
gregation." — Up- 
on this Rock will I 
build my " Congre- 
gation."^) 

If he will not hear 
them, tell the "Con- 
gregation ;" and if 
he will not hear the 
" Congregation," 
&c. 



Husbandsloveyour 
wives, as Christ lov- 
ed the " Congrega- 
tion." 

That he might pre- 
sent to himself a glo- 
riousCongregation. 

For this is a great 
"Secret," forlspeak 
in Christ, and in the 
6 Congregation.' 



And the 
gregation,' 
First-born. 



« Con- 

of the 



My Dove 
Alone.'(67) 



is 



And gave him to 
be the Head over all 
things to the * Con- 
gregation,' which 
is his Body, the ful- 
ness of him ' that 
filleth'allinall.(68) 



The last Trans, of }/( 
the Protest. Bible, ^ 
Edit. Lond. anno yj 
16S3. U 



It is correct- 
ed in this last 
Translation. 



Corrected, n 



Corrected. 



Corrected. 



Corrected. 



Corrected. 



My Dove $ 
is ' but One.' j| 

l 

And gave him 
to be the Head ^ 
over all things to V) 
the ' Church,' 
which is his Bo- yi 
dy,the fulness of 
him ' that fill- 
eth' all in all. 



Protestant Translations against the Church, 



39 



HE two English Bibles, (a) usually read in the Protestant Congregations, at their first rising up, 
JL left out the word CATHOLIC in the title of those Epistles, which have been known by the 
name of Catholics Epistolce, ever since the Apostles' timer(b) And their latter translations, dealing 
somewhat more honestly, have turned the word Catholic into ' General,' saying, 1 the general Epis- 
tle of James, of Peter,' &c. As if we should say in our Creed, * we believe the general Church.' 
So that by this rule, when St. Augustine says,- that the manner was in cities, where there was liberty 
of R-ligion, to ask, qua itur ad Catholicam? we must translate it, which is the way to the General? 
And when St. Hierom says, if we agree in Faith with the Bishop of Rome, ergo Catholici sumus ; we 
must translate, « then we are Generals.' Is not this good stuff? 

(66) And as they suppress the name Catholic, even so did they, in their first English Bible, the 
name of Church itself : (c) Because at their first revolt and apostacy from that Church, which was- uni- 
versally known to be the only true Catholic Church, it was a great objection against their Schismati- 
cal proceedings, and stuck so much in the people's consciences, that they left and forsook the Church, 
and the Church condemned thiem : To obviate which, in the English translation of 1562, they so to- 
tally suppressed the word Church, that it is not once to be found in all that Bible, so long read in their 
Congregations ; because, knowing themselves not to be the Church, they were resolved not to leave 
God Almighty any Church at all, where they could possibly root it out, viz. in the Bible. And it is- 
probable, if it had been as easy for them to have eradicated the Church from the earth, as it was to- 
blot the word out of their Bible, they would have prevented its ' continuing to the end of the world.' 

Another cause for their suppressing the name Church was, ' that it should never sound in the com- 
mon people's eats out of the Scriptures,' and that it might seem to the ignorant a good argument against 
the authority of the Church, to say, ' we find not this word Church in all the Bible :' As in other ar- 
ticles, where they find not the express words in the Scripture. 

Our blessed Saviour says, ' upon this Rock I will build my Church ;' but they make him say, 4 upon 
this Rock I will build my Congregation.' They make the Apostle St. Paul say to Timothy, 1 Ep. c 
3. ' The house of God, which is the Congregation, not the Church, of the living God, the pillar and 
ground of truth.' Thus they thrust out God's glorious, unspotted, and most beautiful spouse, the 
Church; and, in place of it, intrude their own little, wrinkled, and spotted Congregation. So they 
boldly make the Apostle say, ' he hath made him head of the Congregation, which is the Body :' And", 
in another place, ' the Congregation of the First-born:' where the Apostle mentions heavenly Jerusa- 
lem, the citv of the living God, &c. So that by this translation there is no longer any Church Mili- 
tant and Triumphant, but only Congregation ; in which they contradict St. Augustine, who affirms,' 
that ' though the Jewish Congregation was sometimes called a Church, yet 'the Apostles never called 
the Church a Congregation.' But their last translation having restored the word Church, I shall say 
no more of it in this place, 

(67) Again, the true Church is known by unity, which mark is given her by Christ himself; in 
whose person Solomon speaking, says, ' Una est Columba mea\ that is, ' One is my Dove,' or, ' My 
Dove is one.' Instead of this, they, being themselves full of Sects and Divisions, will have it, e My 
Dove is alone ;' though neither the Hebrew nor Greek word hath that signification ; but, on the con- 
trary, as properly signifies one, as unus doth in Latin. Bui this is also amended in their last translation. 

(68) Nor was it enough for them to corrupt the Scripture against the Church's unity ; for there was- 
a time when their Congregation was invisible ; that is to say, when ' they were not at all:' And there- 
fore, because they will have it, that Christ may be without his Church, to wit, a head without a bo- 
dy, (d) they falsify this place in the Epistle to the-Eph. c. 11. v. 22, 23. translating, ' he gave him to 
be the Head over all things to the Church,' Congregation with them, < which (Church) is his Body, 
the fulness of him that filleth all in all.' Here they translate actively the Greek word rS -nr^py^w, when, 
according to St. Chrysostom, and all the Greek and Latin Doctors' interpretations, it ought to be trans- 
lated passively ; so that instead of saying, ' and filleth all in all,' they should say, ' the fulness of him 
which is filled all in all ;' all faithful men as members, and the whole Church as the body, concurring 
to the fulness of Christ the head. But thus they will not translate, 'because,' says Beza, 4 Christ 
needs no such compliment.' And if he need it not, then he may be without a Church ; and conse- 
quently, it is no absurdity, if the Church has been for many years not only invisible, but also « not at 
all.' Would a man easily imagine, that such secret poison could lurk in their translations ? Thus they 
deal with the Church ; let us now' see how they use particular points of Doctrine. 



(a) Bib. 1562, 1577. (b) Euseb. Hist. Eccles. lib. 2. c. 23. in fine, (c) Bible printed Anno 1*562. (d)' Protes- 
tants will have Christ to be an Head without a Body, during all that time that their Congregation was invisible, viz, 
about ijoo years. 



40 



Protestant Translations against the B. Sacrament. 



8 

$ The Book, 
Chapter, 
and Ver. 



The Vulgate Latin 
Text. 



tfSt. Matth. 
$ chapt. 26 
u ver. .26". 



M St. Mark, 
$ chapt. 14. 
$ ver. 22. 



jj| Acts Apos. 
j| ch. 3. ver. 

8«- 



Accepit Jesus pa- 
nem & ' BenedixitJ 
xcti Ivhoynaxii ac fregit 
deditque> ^ff 0.(66) 



Accepit Jesus pa- 
rtem Esf ' BenedicensJ 



A Jeremiah, 
<A ch. 11. ver. 

j@ 19. 



Genesis, 
chapt. 14. 
ver. 18. 



£$uem oportet qui- 
dem Cczlum ' susci- 
pere 1 usque in tempora 
restitutionis omnium 

en hi a paw h%*a$&t, 
(71) 



Mittamus lignum 
in Panem ejus.(ji) 



Atvero Melchize- 
dek Rex Salem profe- 
r ens Panem &f Finum, 
' erat enim Sacerdos 
Dei Altissimi'Q]^) 



The trueEnglish ac- 
cordingtotheRhe- 
mish Translation. 



Jesus took bread 
and * Blessed,' and 
brake, and gave to 
his Disciples. 



Corruptions in the Pro- 
testant Bibles, printed 
A.D. 1562, 1577,1579. 



Instead of ' Bles- 
sed,' they translate, 
' and when he had 
given thanks.' (69) 



Jesus took Bread, 
and ' Blessing,' Sec. 



Whom Heaven 
truly must " Re- 
ceive,' until the 
times of the resti- 
tution of all things. 



Let us cast wood 
upon his Bread. 



Instead of Bles- 
sing, they say, 'and 
when he had given 
thanks.'(7o) 



And Melchize- 
dek, King of Salem, 
brought forthBread 
and Wine ; ' For 
he was the Priest of 
God most high.' 



Instead of Re- 
ceive, they say, 
whom Heaven must 
' contain.' And Be- 
za, < who must be 
contained in Hea- 
ven.'(7i) 



' We will destroy 
hismeatwithwood.' 
In another Bible, 
1 Let us destroy the 
Tree with the 
Fruit.'(72) 



Instead of ' For 
he was the Priest,' 
they translate, 'And 
he was the Priest,' 
&c.(73) 



The last Trans, of $ 
the Protes. Bible, ^ 
Edit. Lond. anno yj 
1683. ft 



Corrected. 



M 

Corrected. $ 



Corrected. 



Let us de- 
stroy theTree 
withtheFruit 
thereof. 



Instead of 8 
' For,' they g 
translate $ 
' And.' E 



and Sacrifice of the Mass. 



41 



(^9) "T~^HE turning of Blessing into bare Thanksgiving, was one of the first steps of our pretended 
j|_ Reformeis, towards denying the Real Presence. By endeavouring to take away the ope- 
ration and efficacy of Christ's Blessing, pronounced upon the bread and wine, they would make it no 
more than a Thanksgiving to God : and that, not only in translating Thanksgiving for Blessing, but 
also in urging the word Eucharist, to prove it a mere Thanksgiving thoo-gh we find the verb 
eu^aufetv used also transitively by the Greek Fathers, faying, rev *(tov ivx^rv^tlet, panem & chalicem eu- 
charistisatos ; or, panem, in quo gratia; actas sunt ; that is, " The bread and cup made the Eucharist ;" 
" The bread, over which thanks are given;" that is, " Which, by the word of prayer and thanks- 
giving is made a consecrated meat, the flesh and blood of Christ." (e) St. Paul also, speaking of this. 
Sacrament, calls it, (1 Cor. 10.) " The chalice of benediction, which we do bless ;" which St. Cy- 
prian thus explicates, " The chalice consecrated by solemn blessing." St. Basil and St. Chrysostom, 
in their liturgies, say thus, '* Bless, O Lord, the sacred bread ;" and " Bless, O Lord, the sacred cup, 
changing it by thy holy spirit : "where are signified the consecration and transmutation thereof into the 
Body and Blood of Christ." 

(70) And, by this corrupt translation, they would have Christ so included in Heaven, that he cannot 
be with us upon the altar. Beza confesses, " That he translates it thus, on purpose to keep Christ's 
presence from the altar;" which is so far from the Greek, that not only Illyricus, but even Calvin 
himself, dislikes it. And you may easily judge, how contrary to St. Chrysostom it is, who tells us, 
" That Christ ascending into Heaven, both left us his flesh, and yet ascending hath the same." And 
again, O Miracle!" says he, " he that sits above with the Father, in the same moment of time is 
handled with the hands of All." (f) This, you see, is the faith and doctrine of the Ancient Fathers ; 
and it is the faith of the Catholic Church at this day. Who sees not, that this Faith, thus to believe 
the presence of Christ in both places at once, because he is Omnipotent, is far greater than the Protest- 
ant Faith, which believes no farther than that he is ascended ; and that therefore lie cannot be present 
upon the Altar, nor dispose of his body as he pleases ? It we should ask them, whether he was also in 
Heaven, when he appeared to Saul going to Damascus ; or whether he can be both in Heaven, and 
with his Church on Earth, to the end of the world, as he promised ; perhaps, by this doctrine of theirs, 
they would be put to a stand. (71) 

Consider further, how plain our Saviour's words, " This is my Body," are for the Real Presence of 
his Body : and for the Real Presence of his Blood in the Chalice, what can be more plainly spoken, 
than — ** This is the Chalice, the New Testament in my Blood, which Chalice is shed for you: (g) 
According to the Greek to wo-r^pioc to Ex^wo^nviv the word " which" must needs be referred to the Cha- 
lice : in which speech Chalice cannot otherwise be taken, than for That in the Chalice ; which sure, 
must needs be the Blood of Christ, and not Wine, because his Blood only was shed for us ; according 
to St. Chrysostom, who says, " That which is in the Chalice is the same which gushed out of his 
side." (h) And this deduction so troubled Beza, that he exclaims againft all the Greek copies in the 
world, as corrupted in this place. 

(72) >' Let us cast Wood upon his Bread;" that is, saith St. Hierom, (i) " The Cross upon the 
Body of our Saviour ; for it is he that said, I am the Bread that descended from Heaven." Where the 
Prophet so long before, saying Bread, and meaning his Body, alludes prophetically to his Body in the 
Blessed Sacrament, made of Bread, and under the form of Bread ; and therefore also called Bread by 
the Apostle (1 Cor. 10.) So that both in the Prophet and the Apostle, his Bread and his Body is all 
one. And lest we should think the Bread only signifies his Body, he says, " Let us put the Cross 
upon his Bread ;" that is, upon his very natural Body that hung on the Cross. It is evident, that the 
Hebrew verb is not now the same with that which the seventy interpreters translated into Greek, and 
St. Hierom into Latin ; but altered, as may be supposed, by the Jews, to obscure this prophecy of their 
crucifying Christ upon the Crofs. And though Protestants will needs take the advantage of this cor- 
ruption, yet so little does the Hebrew word, that now is, agree with the words following, that they 
cannot so translate it, as to make any commodious sense or understanding of it ; as appears by their differ- 
ent translations, and their transposing their words in English, otherwise than they are in the Hebrew, (k) 

(73) If Protestants should grant Melchizedek's typical sacrifice of bread and wine, then would fol«. 
low also, a sacrifice of the New Testament ; which, to avoid, they purposely translate " and" in this 
place ; when, in other places, the same Hebrew particle van, they translate emm, for ; not being ig- 
norant, that it is in those, as in this place, better expressed by For or Becaufe, than by Arid. See the 
exposition of the Fathers upon it. (i) 

L The 

(e) S Justin in fine. 2 Apolog. St. Irenseus, lib. 4. 34 (f) Horn. 2. ad pooul. Antioch. lib. 3. dc Sacerdotio„ 
(g) Luke 22, v. 20 (h) St. Chysost. in 1 Cor. cap. 10. Horn. 24, (i) S. Hierom. in com. in cap. n. vers. 19. 
Hierem. Prophets. (k) Genes. 20. v. 3. Gen. 30. v. 27. Isaiah, 64. v. 5. (1) St. Cypr. Epist. 63. Epiphan. 
Hasr. 55 &79. St^ Hierom in Matth. 26, & in Epist. ad Evagriun s 



42 



Protestant 



Translations against 



A The Book, 
$ Chapter, 
|j and Ve . 

%z — ; — 

# Proverbs, 
A chap. 9. 

\ ver - 5- 

i 

Y( Proverbs, 
Y\ chap. 9. 
ver. 1. 



^ 1 Corinth. 
" chap. II. 



g ver. 27. 



$ 1 Corinth. 
y A chap. 9. 
g ver. 13. 

8 

$ 1 Corinth. 
$ chap. 10. 
I ver. 18. 



» 

: 



Daniel, 
chap. 14. 
ver. 12. 



The Vulgate Latin 
Text. 



Venite comedite pa- 
rtem meum, & 
vinum quod " ?niscui" 

Vob'lS Ka>i^a.x.» "[DO 

(74) 

Immolavit victimas 
si/as, miscuit vinum 

etefoirev (7$) 



Jtaque quicunque 
manducavetit panem 
hum vol 5) biberit ca- 
licem domini indigne, 
&c. (76) 



Et qui Altari de- 
serviunt cum Altari 
pai ticipant Qutrmmfw 

mra (77) 

ISfotine qui edunt 
Hostias participes sunt 
Altar is? (Wu*r»f 4S (78) 



S$uia fecerant sub 
mens a absconditum in- 
troitum ifocmfa (79) 



Et.ver. 17. Intuit us rex men- 
sam. 



Et etiam 
vers. 20. 



Et consumebant qua 
erant super mens am. 



The true English ac- 
cording to theRhe- 
mish Translation. 



Come eat my 
Bread, and drink 
the Wine which I 
have "mingled" for 
you. 

She hath immo- 
lated her Hosts, she 
hath " mingled" 
her Wine. 

Therefore, who- 
soever shall eat this 
Bread, " or" drink 
the Chalice of our 
Lord unworthily, 
&c. 



And they that 
serve the Altar, par- 
ticipate with the 
Altar. 

They that eat { 
the Hosts, are they 
not partakers of the 
" Altar ?" 

For they had 
made a privy en- 
trance under the 
" Table." 

The king behold- 
ing the "Table." 

And they did 
consume the things 
which were upon the 



Corruptions in the Pro- 
testant Bible ; printed 
A. D. 1562, 1577, 
1579. 



The corruption 
is, Drink "the Wine 
which I have 
" drawn ;" instead 
of "mingled." (74) 

She hath "drawn" 
her wine. (75) 



Instead of Al- 
tar, they translate 
" Temple" (77) 

Partakers of the 
" Temple." (78) 



For, under the 
Table, thev sav, 
under the " Altar." 
(79) 

The king behold- 
ing the " Altar." 

Which was upon 
the " Altar." 



Tab! 



e. 



K 

The last transl. )/{ 
of the Protest- Y{ 
ant Bible, edit. }!( 
Lon.an. 1683. ^ 



Come eat of £\ 
my Bread, and $ 
drink of the Pi 
Wine which I ^ 
have " ming- p{ 

led." n 

She hath killed Xk 
her Beasts ; she p( 
hath mingled pi 
her W ine. )X 



Wherefore, $ 
whosoever ^ 
shall eat this p( 
Bread, and (ft 
drink this cup )ft 
of the Lord $ 
unworthily, ]ft 

1 

Corrected. Pi 



Corrected. 



The two last 
Chapters they 
call Apocry- 
pha. 



the B. Sacrament and the Altar.. 



43 



»74> 75) '"jf^HESE prophetical words of Solomon are of great importance, as being a manifest pro- 
Jj[_ phecy of Christ's mingling Water and Wine in the Chalice at his Just supper, which, at 
this dav, the Catholic Church observes: but Protestants, counting it an idle ceremony, frame then- 
translation accordingly ; suppressing altogether this mixture or mingling, contrary to the true inter- 
pretation both of the Greek and Hebrew ; as also, contrary to the Ancient Fathers' exposition of this 
place. " The Holy Ghost (says St. Cypi ian) by Solomon, foresheweth a type of our Lord's sacrifice, 
of the immolated Host of Bread and \Vine ; saying, Wisdom hath killed her Hosts, she hath mingled 
her Wine into the Cup. Comeye^ eat mv Bread, and drink the Wine that I tiave mingled for you." (m) 
Speaking of Wine mingled, (saith this holy doctor) he foresheweth prophetically, the Cup of our Lord 
mingled with Water and Wine, (n) St. Justin, from the same Greek word, calls it, xp/aa ; that is, (ae- 
couling to Plutarch) Wine mingled with Water: so likewise does St. Irenasus. (o) See also the sixth 
General Council, (p) treating largely hereof, and deducing it from rhe Apostles and Ancient Fathers; 
and interpreting this Greek word by another equivalent, aad more plainly signifying this mixture, viz. 

(76) In this place, they very falsely translate And, instead of Or, contrary both to the Greek and 
Latin. And this they do on purpose, to inter a necessity of communicating under both kinds, as the 
conjunctive And may seem to do : whereas, by the disjunctive Or it is evident, that we may commu- 
nicate in One kind only ; as was, in divers cases, the practice of the Primitive Church ; as also of the 
Apostles themselves, (Act. 2. 42. and 20. 7.) 

But the practice of our Saviour is the best witness of his doctrine : who, sitting at the table at 
Emaus (q) with two of his disciples, " Took Bread, and blessed, and brake it, and did reach to them.'" 
By which St. Augustine and (r) the other Fathers, understand the Eucharist : where no mention is made 
of Wine, or the Chalice: but the reaching of the Bread, their knowing him, and his vanishing away, 
so joined, that not any time is left for the benediction and consecration of the Chalice. 

In the primitive times, " It was the custom to administer the Blood only to children," as St. Cyprian 
tells us: and, both he and Tertullian say, " That it was their practice, most commonly, to reserve the 
Body of Christ:" which, as Eusebius witnesses, "They were wont to giye alone to sick people, for 
their Viaticum." Also, ** The holy Hermits in the Wilderness, commonly received and reserved the 
blessed Body alone, and not the Blood," as St. Basil teils us. 

For whole Christ is really present, under either kind, as Protestants themselves have confessed; 
read their words in Flospinian, (s) a Protestant, who affirms, " That they believed and confessed 
whole Christ to be really present, exhibited and received under either Kind : and therefore under the 
©nly form of Bread: neither did they judge thofe to do evil, who communicated under one Kind. " — ■ 
And Luther, as alledged by Hospinian, (t) says, **■ That it is not needful to give both Kinds ; hut as 
One alone sufficeth s the Church has power ot ordaining only One, and the people ought to be content 
therewith, if it be ordained by the Church." Whence it is granted, that, ' it is lawful for the Church 
of God, upon just occasions, absolutely to determine or limit the use thereof. 

(77 78-) To translate Temple instead of Altar, is so gross a corruption, that had it not been done* 
thrice immediately within two chapters, one would have thought it had been done through oversight, 
and not on purpose. The name of Altar both in Hebrew and Greek, and by the custom of all people., 
both Jews and Pagans, implies and imports a Sacrifice. We therefore, with respect to the Sacrifice of 
Christ's Body and Blood, say Altar, rather than Table, as all the Ancient Fathers were, accustomed to 
speak and write ; though, with respect to eating and drinking Christ's Body and Blood, it is also called 
a Table. But because Protestants will have only a communion of Bread and Wine, or a Supper, and 
no Sacrifice ; therefore, they call it Table only, and abhor the word Altar, as Papistical ; especially 
in the first translation of 1562, which was made when they were throwing down. Altars throughout.. 
England. 

(79) Where the name Altar should be, they suppress it ; and here, where it should not be, they 
put it in their translations; and that thrice in one chapter ; and that either on purpose to dishonour 
Catholic Altars, or else to save the credit of their Communion-Table • as fearing, lest the name of 
Bell's Table might redound to the dishonour ot their Communion-Tahle. Wherein it is to be won- 
dered, how they could imagine it zny disgrace, either for Table or Altar, if the Idols also had their 
Tables and Altars ; whereas St. Paul so plainly names both together; " The Table of our Lord, and 
the Table of Devils, (u) If the Table of Devils, why not the Table of Bell ? By this we see, how 
light a thing it was with them to corrupt the Scriptures in those days. 

The 

(m) Ep. 63. 2. (n) Apol. 2. in fine, (o) St. Trenseus lib. 5, prop. In it. (p) Concil. Constantinop. 6. Can. 3?^ 
(q) Luke 24. ver. 30. Lib. 3. de Consensu, (r) Hier. Epitaph. Pauloe. Beda. Theophylact. St. Cyprian. 1. de lapsis, 
n. 10. Tertul. 1. 2. adUx. n. 4. Euse'rx Eccl. Hist. 1. 6. c. 36. St. Basil, Ep. ad Cassariam Fatritiam. (s) Hospin. 
Hist. Sacram, P. 2. Fol. 112. (tj lb. Fol. 12. (u). 1 Cor. 10. ver. 21. 



44 



Protestant Translations against 



g The Book, 
n Chapter, 
6) and Ver. 



$ i Timoth. 
g chap. 5. 

Yl ver - *7- 

8 



(a 1 Timoth. 
§ chap. 5. 
^ ver. 19. 



i| St. James, 

k cha P- 5- 
Yi ver. 14. 

8; . 

X 



The Vulgate Latin 
Text. 



Statuerunt ut as- 
cenderent Paidus iff 
Barnabas, iff quidam 
alii ex aliis ad Apos- 
tolus & " Presbyteros" 
9rpt(r|3uTspac Jerusa- 
lem, &c. 



Hujus rei gratia 
reliqui te Creta, ut 
ea qua desunt corri- 
gas, iff constituas per 
civitates " Presbyte 



sicut 
posui tibu 



ego dis- 



Qui bene prasunt 
" Presbyteri" duplici 
honore digni habean- 
tur. 



Adversus " 
byterum" accusal ion- 
em noli recipere, iff c. 



Infirmatur quis in 
vob'n? inducat "Pres- 
byteros ecclesia" & 
orent super eum. 



The trueEnglish ac- 
cord i n g to theRhe- 
mish Translation. 



They appointed 
that Paul and Bar- 
nabas should go up, 
and certai n others o f 
the rest, to the Apo- 
stles and " Priests" 
unto Jerusalem. 



For this cause left 
I thee in Crete that 
thou shouldst re- 
form the things that 
are wanting, and 
shouldst ordain 
" Priests" by ci- 
ties, as I also ap- 
pointed thee. 

The " Priests" 
that rule well, let 
them be esteemed 
worthy of double 
honour. 



Again «t a "Priest" 
receive not accusa- 
tion, &c. 



Is 



any man sick 
? let 
the 
the 

Church, and let 
them pray over. him. 



among you 
him bring in 
" Priests 5 ' of 



Corruptions In the Pro- 
testant Bibles, printed 
A.D. 1562, 1577,1579. 



Instead of"Priests," 
thev translate "Eld- 
ers." 



Instead of"Priests/ 
they translate "Eld- 
ers." 



The Elders that 
rule well, &c. 



Against an"Elder" 
receive not accusa- 
tion, 61c. 



Let him 



bring in the " Eld- 
ers" of the " Con- 
gregation," &c. 



The last Trans, of \x 
the Protes. Bible, ^ 
Edit. Lond. anno y, 

m \ 



For"Priests" | 
they say here ^ 
also " Eld- Yi 
ers." j| 



For"Priests" 
they fay Eld- 
ers. 



"Elders" also ^ 
in this Bible. $ 

Yi 
1 



Instead ofU 
"Priesf'they $ 
put "Elder." ft 

YA 



Elders for 
" Priests" 
here also. 



'{ A (A 



Priests and Priesthood, 4^ 



j 

O^' Augustine affirms, «« That in the Divine Scripture feveral facrifices are mentioned, fome before 
l ' le manifeftation of the New Teftament, Sec. and another now, which is agreeable to this manU 
fellation, &c. and which is demonftrated not only from the Evangelical, but alfo from the Prophe- 
tical Writings." (w) A truth most certain j our facrifice of the New Testament being most cfearlv proved 
from the facrific • of Melchizedek in the Old Testament ; of whom, and whole facrifice, it is faid, 
" But Melchizedek, king of Salem, brought forth Bread and Wine ; for he was the Priest of God 
most high, and he blessed him," &c. And to make the figure agree to the thing figured, and the truth 
to anfwer the figure of Christ* it is faid, " Our Lord hath swoin, and it shall not repent him ; thou 
art a Priest for ever, according to the order of Melchizedek." In the New Testament, Jesus is 
made an ' High Priest, according to the order of Melchizedek.' For according to the similitude of 
Melchizedek, there arises another Priest, — who continues for ever, and has an everlasting Priesthood. 
Whence it is clearly proved, That Melchizedek was a Priest* and offered Bread and Wine as a fa- 
crifice ; therein prefiguring Chrift our Saviour, and his sacrifice daily offered in the Church, under the 
forms of Bread and Wine, by an everlasting Priesthood. 

But the English Protestants, on purpose to abolish the holy sacrifice of the Mass, did not only take 
away the word Altar out of the Scripture, but they also suppressed the name Priest in all their trans- 
lations, turning it into Elder ; (x) well knowing that these three, Priest, Sacrifice, and Altar, are de*> 
pendents and consequents one of another ; so that they cannot be separated. If there be an external 
Sacrifice, there must be an external Priesthood to offer it, and an Altar to offer the same upon. So 
Christ himself being a Priest, according to the order of Melchidezek, had a Sacrifice, " his Body 
and an Altar, " his Cross," on which he offered it. And because he instituted this Sacrifice, to con- 
tinue in his Church for ever, in commemoration and representation of his death, therefore did he or- 
dain his Apostles Priests, at his Inst Supper ; where and when he instituted the holy order of Priesthood 
or Priests, (saying Hoc Facite, " Do this,") to offer the self-same Sacrifice in a mystical and un- 
bloody manner, until the world's end. 

But our new pretended Reformers have made the Scriptures quite dumb, as to the name of any such 
Priest or Priesthood as we now speak of ; never so much as once naming Priest, unless when mention 
is made either of the Priests of the Jews,- or the Priests of the Gentiles, especially when such are re- 
prehended or blamed in the Holy Scripture ; and in such places they are sure to name Priests in their 
translations, on purpose to make the very tome of Priests odious among the common ignorant people. 
— Again, they have also the name Priests, when they are taken for all manner of men, women, or 
children, that offer internal and spiritual sacrifices ; whereby they would falsely signify, that there are no 
other Priests in the law of Grace. As Whitaker, (y) one of their great champions, freely avouches, di- 
rectly contrary to St. Augustine, who, in one brief sentence, distinguishes Priests, properly so called 
in the Church ; and Priests, as it is a common name to all Christians. This name then of Priest and 
Priesthood, properly so called, as St. Augustine says, they wholly suppress ; never translating the word 
Pres^yicroa, " Priests," but ** Elders;" and that with so full and general consent in all their English Bi- 1 
bles, that, as the Puritans plainly confess, and Mr.Whitgift denies it not, a man would wonder to see 
how careful they are, that the people . may not once hear of the name of any such Priest in all the Holv 
Scriptures: and even in their latter translations, though they are ashamed of the word " Eldership" 
yet they have not the power to put the English word Priesthood, as they ought to do, in the text, that 
the- vulgar may understand it, but rather the Greek word Presbytery: such are the poor shifts they 
are glad to make use of. 

So blinded wete these innovators with heresy, that they could not see how the Holv Scriptures, the 
Fathers, and Ecclesiastical custom, have drawn several words from the ir profane and common signi- 
fication, to a more peculiar and ecclesiastical one ; as Episcopus, which in Tully is an " Overseer," 
is a Bishop. in the New Testament ; so the Greek word yti^ovav, signifying " ordain," they translate as 
profanelv, as if they were translating Demosthenes, or the laws of Athens, rather than the Holy Scrip- 
tures ; when, as St. Hierom tells them, (z) it signifieth, Clericorumordinationem ; that is, " Giving of 
Holy Orders, which is done not only by prayer of the voice, but bv imposition ot the hand," according 
to St. Paul to Timothy, li Impose hands suddenly on no man," that is, " Be not hasty to give Holy 
Orders." In like'manner, they translate Minister for Deacon, Ambassador for Apostle, Messenger for 
Angel, &c. leaving, I say, the ecclesiastical use of the word for the original signification. 

i 

M The 



(w) St. August. Ep. 49. q. 3. (x) Psal. I io» ver. 4. Heb. 6. ver. 20. and cnap. 7. ver. 15, 17, 24. (y) Whit- 
ak-i: , pag. 199. St. Aug. lib. 20. de Civit Dei, cap. 10. .Set the Puritans reply, pag> 159. And vYhitgift's Defence 
against the Puritans, pag. 722. (z) ot. Hierom, in cap. 58. Esai. 



4 6 



Protestant Translations against 



The Book, 
Chapter, 
and Ver. 



A Acts Apos. 
g chap. 14. 
$ ver. 22. 



1 Timoth. 
chap. 4. 
ver. 14. 



<q 2 Timoth. 
E chap. 1. 
V) ver. 6. 



$ 1 Timoth. 
H chap. 3. 
g ver. 8.' 

i 



Et ver. 12, 



The Vulgate Latin 
Text. 



( 1 ) Et cum consti- 

tllissent [p^ifOTovwaOTSc] 

Mis per singulas 4 Ec- 
clesias Pi esbyteros'' 



(2) iVb/i negligere 
'Gratiam' [_yx^a-f*.a.ro{] 
qua in te est, qua da- 
ta est tibi per prophe- 
tiam cum impositione 
manuum 'PrcsbyteriiS 



Propter quam cau- 
sam admoneo te, ut 
resuscites 4 Gratiam' 
Dei, qua in te est per 
impositions manuum 
mearum. 



(3) 4 Dhconos* si- 
militer 4 Pudicos,' non 
bilingues, &c. 



(4) Awsxovoij Dia- 
coni. 



The trueEnglishac- 
cordin g to theRhe- 
mish Translation. 



And when they 
had ordained to 
them 4 Priests' in 
every * Church.' 



Neglect not the 
' Grace' that is in 
thee, which is given 
thee by prophesy, 
with imposition of 
the hands of* priest- 
hood.' 



For the which 
cause I admonish 
thee, that thou re- 
suscitatethe 'Grace' 
of God, which is in 
'hee, by the impo- 
ition of my hands. 



'Deacons' in like 
nanner. 'chaste,' not 
ioubled-tongued, 
&c. 



Deacons. 



Corruptions in the Pro- ] The last Trans, of 
testant Bibles, printed i the Protest. Bible, 



A.D.1562,1577,1579. 



(1) And when 
they had ordained 
'Elders by election,' 
in every congrega- 
tion. 



(2) Instead of 
< Grace,' they tran- 
slate ' Gift ;' and 
' Eldership' instead 
of 4 Priesthoodo' 



Edit. Lond. anno 
1 68 3. 



'Elders'set 
in thestead of 
6 Priests.'' 



Instead ©f the 
word 4 Grace,' they 
say 4 Gift. 5 ' 



(3) 4 Ministers' 
for 4 Deacons.' 



(4) Deacons, 



For the 
word 'Grace' 
they say 
' Gift ;' and 
' Presbytery,' 
the Greek 
word, rather 
than the En- 
glish word 
'Priesthood.' 



They tran- . 
slate 4 Gift,' A 
in the stead jM 
of 4 Grace.' y? 



Likewise X{ 
must the n 
4 Deacons be y\ 
grave.' y> 



Deacons. 



Priesthood and Holy Orders. 



f-iy^lTTTE have heard, in old time, of making Priests ; and, of late days, of making Ministers;, 
Yy but who has ever heard in England of making Elders by Election ? yet, in their first transla- 
tions, it continued a phrase of Scripture till King James the First's time; and then they thought good 
to biot out the words by " Election," beginning to consider, that such Elders as were made only by. 
Election, without Consecration, could not pretend to much more power of administering the Sacra- 
ments, than a Churchwarden, or Constable of the Parish ; for, if they denied Ordination to be a Sa- 
crament, (a) and consequently, to give grace, and impress a character, doubtless they could not attri- 
bute much to a bare Election : and yet, in those days, when thistranslation was made, their doctrine 
was, " That in the New- Testament, Election, without Consecration, was sufficient to make a Priest 
or Bishop :" witness Cranmer himself, who being asked, Whether in the New Testament there is re- 
quited any Consecration of a Bishop or Priest? answered thus,, under his hand, viz: " In the New 
Testament, he that is appointed to be a Pfiest or Bishop, needeth no Consecration by the Scripture ; 
for Election thereunto is sufficient," (b) and Dr. Stillingfieet informs us, that Cranmer has declared, 
" That a Governor could make Priests, as well as Bishops." And Mr. W-hitaker tells us, "That 
there are no Priests now in the Church of Christ." pag. 20Q; advers. Camp, that is, as he interprets 
himself, pag. 210. " This name- Priest is never in the New Testament peculiarly anplied to the Mi- 
nisters of the Gospel." And we are not ignorant, how both King Edward the Sixth, and Queen Eli- 
zabeth, made Bishops by their letters patent only, let our Lambeth records pretend what they will : to 
authorize which, it is no wonder, if they made the Scripture say, " When they had ordained Elders 
by Election, instead of u Priests by Imposition of Hands ;" though contrary to the' fourth Council o£ 
Carthage, which enjoins, " That when a Priest takes his Orders, the Bishop blessing him, and holdino- 
his hand upon his head, all the Priests also that are present, hold their hands by the Bishop's hand, 
upon his head. (c)> So are our Priests made at this day ; and so would now the Clergy of the Church of 
England pretend to be made, if they had but Bishops and Priests able to make them. For which pur- 
pose, they have not only corrected this error in.. their last translations, but have also gotten the words, 
Bishop and Priest, thrust into their forms of ordination : but the man that wants hands to work with, 
is not much better for having tools. 

(2) Moreover, some of our pretenders to Priesthood, would gladly have Holy Order to take its 
place again among the Sacraments : and therefore, both Dr. Bfamhal and Mr. Mason, reckon it for a 
Sacrament, though quite contrary to their Scripture translators, (d) who, lest it should be so accounted, 
do translate £< Gift" instead of " Grace ;" lest it should appear, that Grace is given in Holy Orders.- 
I wonder they have not corrected this in their latter translations : but, perhaps, thev durst not do it . 
for fear of making it clash with the 25th of their 39 Articles. It is no less to be admired, that since 
they began to be enamoured of Priesthood, they have not displaced that profane intruder, " Elder,", and 
placed the true Ecclesiastical word "Priest," in the text. But to this I hear them object, that out- 
Latin translation hath. Seniores £3 ' majores natu ; and therefore, why may not they also translate " Elders ?" 
To which I answer, " That this is nothing to thenar who profess to translate the Gieek, and not out- 
Latin ; and the Greek word they know is wpEo-jStmpa;, Prcsbyteros. Again, I say, that if they meant no 
worse than the old Latin translator did, they would be as indifferent as he, to have said sometimes 
Priest' and Priesthood, when he has the words " Presbyteros" and " Presby terium," as we are indif- 
ferent in our translation, ■ saying Seniors and Ancients, when we find it so in Latin: being well as- 
sured, that by sundry words he meant but one thing, as in Greek it is but one. St. Hierom- reads,,. 
Presbyteros ego xomprcsbyter (e) in 1. adGal. proving the dignity of Priests* and-yet i,n the 4th of the Gala- 
tians, he reads, according to the Vulgate Latin text, Seniores in vobis rogo conscnior & ipse , whereby it is 
evident, that Senior here, and in the Acts, is a Priest ; and not, on the contrary, Presbyter, an- 
Elder. ' 

(3) In this place they thrust the word Minister into the text, for an Ecclesiastical Order: sothat, 
though they will not have Bishops, Priests and Deacons, yet they would gladly have Bishops, Ministers- 
and Deacons ; yet the word they -translate for Minister, is^a^o;, Diaconus; the very fame that, a little 
after, they translate Deacon (4) And so because Bishops went before in the same chapter, they have 
found out three orders, Bishops, Ministers, and Deacons. How poor a shift is this, that they are forced' 
to make the Apostles speak three things for two, on purpose to get a place in the Scripture for their 
M misters!- — As likewise, in another place, (f) on purpose to make room for their Ministers' Wives 
for there is no living, without them, they translate -Wife instead of Woman,., making Sr., Paul sjy, 
" Have not we power to lead about a wife," &c for which cause they had rather say. Grave than 
Chaste. 

The- 

(■c) 25 of the 39 Articles. (b) See Doctor Burnet's Hist, of the Refor. See Stillingfieet Iremcorr. pag. 392. 
4c) Council 3. Anno 436. where St. Augustine- was present, and subscribed, (d); Dr. Bramli. pag. 96. Mason,°lib. u 
(e) St. Hier. Ep. 85. adEvagr. (f) 1 Cor. 9. ver. 5, 



Protestant Translations against 



The Book, 
Chapter, 
and Ver. 



Malachi, 
chap. 2. 
ver. 7. 



XI Apocalvp. 

A ch ap- 2', 3. 
({ v. 1, 3, 12 



Malachi 



chap, 
ver. 1. 



U Matthew, 
ft chao. 1 1. 




2 Corinth, 
chap. 2. 
ver. 10. 



The Vulgate Latin 
Text. 



(5) Labia enim sa- 
cerdotis custodientscien- 
tia?n, & legem requi- 
rcnt ex ore ejus : quia 
4 Angelus'' Domini ex 
ercituum est. 



The trueEnglish ac- 
cording to theRhe- 
mish Translation. 



4 Angela'' Ephesi 
ecclesitz scribe. 



(6) Ecce ego mitto 
4 Angelum' mewn, 

parabit viam ante fa- 
cie?)! meam. Et statim 
veniet ad templum 
suum do?ninator, quern 
dos queritis, iff 4 An- 
gelus* Test anient i, quern 

DOS Dultis. 



Hie est enim de quo 
scriptum est, ecce ego 
mitto i Angela?)? meum 
ante faciem tuam. 



Hie est de quo scrip- 
turn est, ecce mitto 
4 Angelm? meum, &x. 



(7) & 'juid donavi 
propter <vos in 4 Per- 
sona'' Chrhii^avfoffuwu 



The Priests lips 

* shall' keep know- 
ledge, and the 

' shall' seek the law 
at his mouth ; be- 
cause he is the 

* Angel' of the Lord 
of Hosts. 



To the 'Angel' of 
the Church of Ephe- 
sus, write thou. 



Behold, I send 
mine 4 Angel,' and 
he shall prepare the 
way before my face. 
And the Ruler 
whom ye seek, shall 
suddenly come to 
his Temple, even 
the ' Angel' of the 
Testament, whom 
ye wish for. 

For this is he of 
whom it is written, 
Behold, I send mine 
' Angel' before thy 
face. 



Corruptions In the Pro- 
testant Bibles, printed 
A.D. 1562,1577,1579. 



(5) The Priests 
'ips 4 should' keep 
knowledge,andthey 
4 should' seek the 
iaw at his mouth ; 
because he is the 
* Messenger' of the 
Lord of Hosts. 



To the 4 Mes- 
senger' of, &c. in- 
stead of 4 Angel.' 

(6) Instead of 
4 Angel,' they sav 
4 Messenger.' And 
for 4 Angel' of the 
Testament, they 
translate, 4 Messen- 
ger'oftheCovenant. 



The last Trans, of fi{ 
the Protes. Bible, ^ 
Edit. Load, anno yj 
1683. n 



This it he of 
whom it is written, 
Behold, I send mine 
• 6 Angel,' &c. 

If I pardoned any 
thing for you in the 
4 Person' of Christ. 



For 4 Angel' thev 
say 4 Messenger.' 



y. 

For 4 shall/ $ 
they translate ^ 
4 should.' g 

And for ^ 
4 Angel' 'Mes- $ 
senger' in ^ 
this alfo. ^ 

8 
3 



Corrected. 



The same 
alfo they 
translate 
here, with- 
out any cor- 
rection. 



-— Behold I send 
my 4 messenger,' 
&c. 



(7) 



In the 



4 sight' of Christ. 



Instead, of ft 
4 Angel,' they ft 
say 4 Messen- y) 

g er - it 



For 4 Angel, 
'Messenger/ }/. 

1 

Corrected. j| 



the Authority of Priests. 



49 



(5) |3ECAUSE our pretended Reformers teach, " That Order is not a Sacrament;" <« That it has 
J[3 neither visible Sign," what is Imposition of hands ? " nor Ceremony ordained by God ; nor 
Form ; nor Institution from Christ, "(g) consequently, that it cannot imprint a character on the Soul of 
the Person ordained • they not only avoid the word " Priests," in their translations, but, the more to 
derogate from the privilege and dignity of Priests, they make the Scripture, in this place, speak con- 
trary to the words of the Prophet ; as they are read both in the Hebrew and Greek, <pvhet^e\»t 'ut^o-uaw, 
}Vttpj.*< ^IIOW^ ; where it is as plain as can be spoken, that, " The Priests' lips shall keep knowledge, 
and they shall seek the law at his mouth," which is a wonderful privilege given to the Priests of the 
Old Law, for true determination in matters of controversy, and rightly expounding the Law, as we 
may read more fully in Deuteronomy the 17th, where they are, commanded, under pain of death, to 
stand to the Priest's judgment : Which in this place, ver. 4. God, by his Prophet Malachi, calls, "His 
covenant with Levi," and that he will have it to stand, to wit, in the New Testament, where St. 
Peter has such privilege for him and his Successors, that his faith shall not fail ; and where the Holy 
Ghost is President in the councils of Bishops and Priests. All which, the Reformers of our days 
would deface and defeat, by translating the words otherwise than the Holy Ghost has spoken them. 
And when the Prophet adds immediately the cause of this singular prerogative of the Priest : " Because 
he is the Angel of the Lord of hosts," which is also a: wonderful dignity to be so called ; they trans- 
late, " Because he is the Messenger of the Lord of hosts." So do they also, in the Revelations, call 
the Bishops of the seven Churches of Asia, messengers. 

(6) And here, in like manner, they call St. John the Baptist, Messenger; where the Scripture, no 
doubt, speaks more honorably of him, as being Christ's precursor, than of a Messenger, which is a 
term for Postboys and Lacqueys. The Scripture, I say, speaks more honorably of him : And our Sa- 
viour, in the Gospel, telling the people the wonderful dignities of St. John, and that he was more 
than a Prophet, cites this place, and gives this reason, "For this is he, of whom it is written, be- 
hold, I send my Angel before thee :" Which St. Hierom calls, merltorum at>'£Wj she " Increase and 
augmenting of John's merits and privileges. "(h) And St. Gregory, " He who came to bring tidings 
of Christ himself, was worthily called an Angel, that in his very name there might be dignity." And 
all the Fathers conceive a great excellency of this word Angel ; but our Protestants, who measure al! 
divine things and persons by the line of their human understanding, translate accordingly ; making our 
Saviour say, that " John was more than a Prophet," because he was a Messenger. Yea, where our 
blessed Saviour himself is called, Angelus Testament!, the Angel of the Testament ; there they translate, 
the " Messenger of the Covenant."(7) 

(7) St. Hierom translated not Nuncius, but Angelus, the Church, and all Antiquity, both reading 
and expounding it as a term of more dignity and excellency : Why do the Innovators of our age thus- 
boldly disgrace the very eloquence of Scripture, which, by such terms of amplification, would speak 
more significantly and emphatically ? Why, I say, do they for Angel translate Messenger ? for Apos- 
tle, Legate or Ambassador, and the like ? Doubtless, this is all done to take away, as much as possi- 
ble, the dignity and excellency of Priesthood. Yet, methinks, they should have corrected this in 
th eir latter Translations, when they began themselves to aspire to the title of Priests ; whose name,, 
however, they may usurp, yet could not hitherto attain to the authority and power of the Priesthood. 
They are but Priests in name only ; the Power they want, and therefore are pleased to be content with 
the ordinary stile of Messengers ; not yet daring to term themselves Angels, as St. John did the Bishops 
of the Seven Churches of Asia. 

(8) But, great is the authority, dignity, excellency, and power of God's Priests and Bishops: 
They do bind and loose, and execute all ecclesiastical functions, as in the person and power of Christ, 
whose ministers they are. So St. Paul says, " That when he pardoned or released the penance of the 
incestuous Corinthian, he did it in the person of Christ :"(i) They falsely translate, " In the sight of 
Christ';" that is, as St. Ambrose expounds it, *' In the name of Christ," " In his stead," and as 
" His Vicar and Deputy :" And when he excommunicated the same incestuous Person, he said, " He 

did it in the name, and by virtue of our Lord Jesus Christ. "(k) And the Fathers of the council 

of Ephesus avouch, " That no man doubts, yea, it is known to all ages, that holy and most blessed 
Peter, P rince and head of the Apostles, the Pillar of Faith, and Foundation of the Catholic Church, 
received from our Lord Jesus Christ, the keys of the kingdom ; and that power of loosing and binding 
sins was given him ; who, in his successors, lives and exercises judgment to this very time, and al- 
ways. "(1) 

N The 

(g) 25 of the 39 Articles. Roger's Defence of the same, page 155. (h) St. Hierom. in Comment, in hunc lo- 
cum. St. Greg. Horn. 6. in Evang. (i) 2 Cor. 2. ver. 10. (k) 1. Cor. 5. ver, 4. (1) Part. 2. Acts 3. 



5 o 



Protestant Translations against 



>A The Book, 
n Chapter, 
S and Ver. 



Matthew, 
chap. 2. 
ver. 6. 

M Mi cah, s 
Yj chap. 5 . 

I ver - " 



i Peter, 
^ chap. 2. 
I ver. 13. 



Acts Apos. 
chap. 2Q. 
$ ver. 2,8. 



The Vulgate Latin 
.Text. 



(■9) Ex te enim ex- 
iet dux, qui ' Regaf 
populum meum Israel. 



(10) Subject i igitur 
estote ' omni humana 
creature' [w'n iMa-a'a^ 
kt^«] p ro pter Deum, 
five 4 /fagi quasi pra- 
cellentij sive ducibus, 
life. [iWiAtr 



(11) Attendite vo- 
bis & universo gregi, 
in quo vos Spiritus 
Sancius positit s Epis- 
copos regere Ecclc- 
siatn Dei.' 



The trueEnglish ac- 
cordingtotheRhe- 
mish Translation. 



For out of thee 
shall come forth the 
captain, that shall 
4 Rule'' my people 
Israel. 



Be subject there- 
fore ' to every hu- 
man creature' for 
God, whether it be 
to the ' King' as 
excelling, &c. 



Corruptions in the Pro- 
testant Bibles, printed 
A.D. 1562, 1577,1579. 



(9) Instead of 
4 rule,' theNewTes- 
tament, printed 
anno 1580, trans- 
lates 4 feed.' 



Take heed to your 
selves, and to the 
whole flock, where- 
in the Holy Ghost 
hoth placed you 4 Bi- 
shops to rule' the 
Church of God. 



(10) In the latter 
end of King Henry 
VIII. and in Edward 
the VI. times, they 
translated, 4 submit 
yourselves unto all 
manner of ordinance 
of man,' whether it 
be -unto the King, as 
4 to the chief head.' 

In the Bible of 
1577. To the King, 
as 4 having pre- 
eminence.' 

In the Bible 1579. 
To the King, as the 
4 superior.' 



(11)— — Where- 
in the Holy Ghost 
hath 4 made you 
overseers,' to 4 feed 
the Congregation' 
of God. 



Edit. Lond. anno 
1683. 



The last Trans, of $ 
the Protes. Bible, ^ 

i 

Corrected. j| 

g 



K 
i 
2 

I 

Submit your- 
selvestoeverv vi 
ordinance of $ 
man, for the $ 
Lord's sake, $ 
4 whether it y> 
be to the 
King,' as su- 
preme. 



— Wherein 
the Holy 
Ghost hath 
made you 
en 

Led the 
Church of 
God. 



episcopal Authority. 



(9)TT is certain, that this is a false translation ; because the Prophet's words (Mich. 5. cited by St. 

j[ Matthew) both in Hebrew and Greek, signify only a Ruler or Governor, and not a Pastor or 
Feeder. Therefore, it is either a great oversight, which is a small matter, compared to the least 
corruption ; or else it is done on purpose ; which I rather think, because they do the like in another 
place, (Acts 20.) as you may see below. And that to suppress the signification of ecclesiastical power 
and government, that concurs with feeding, first in Christ, and from him in his Apostles and Pastors 
of the Church ; both which are here signified in this one Greek word, ■moifiuita ; to wit, that Christ 
our Saviour shall rule and feed ,(m) yea, he shall rule with a rod of iron ; and from him, St. Peter, 
and the rest, by his commission given in the same word, *7o»f*£*iK, feed and rale my sheep; yea, and 
that with a rod of iron : As when he struck Ananias and Sapphira with corporal death ; as his succes- 
sors do the like offenders with spiritual destruction (unless they repent) by the terrible rod of Excom- 
munication. This is imported in the double signification of the Greek word, which they, to diminish 
ecclesiastical authority, rather translate " feed," than " rule or govern." 

(10; For the diminution of this Ecclesiastical authority, they translated this text of Scripture, in. 
King Henry VIII. and King Edward VL times ; " Unto the King as the chief head," (1 Pet. 2.) be- 
cause then the King had first taken upon him this title of " Supreme Head of the Church." And 
therefore they flattered both him and his young son, till their Heresy was planted ; making the Holy 
Scripture say, that the King was the " Chief Head," which is all the same with Supreme Head. But,, 
in Queen Elizabeth's time, being, it seems, better advised in that point, (by Calvin, I suppose, and 
the Mngdebui genses, who jointly inveighed against that title ; (n) and Calvin, against that by name, 
which was given to Henry the Vllhh) and because, perhaps, they thought they could be bolder with 
a Queen than a King; as also, because then they thought their Reformation pretty well established ; 
they began to suppress this title in their translations, and to say, " To the King, as having pre-emi- 
nence," and, " To the King, as the Superior ;" endeavouring, as may be supposed by this transla- 
tion, to encroach upon that ecclesiastical and spiritual Jurisdiction they had formerly granted to the 
Crown. 

But however that be, let them either justify their translation, or confess their fault : And for the 
rest, I will refer them to the words of St. Ignatius, who lived in the Apostles' time, and tells us, 
** That we must first honour God, then the Bishop, then the King; because in all things, nothing is 
comparable to God ; and in the Church, nothing greater than the Bishop, who is consecrated to God, 
for the salvation of the world ; and among Magistrates and temporal Rulers, none is like the King."(o) 

(11) Again, observe how they here suppress the word " Bishop," and translate it "overseers;''' 
which is a word, that has as much relation to a temporal Magistrate, as to a Bishop. And this they do, 
because in King Edward the VI. and Queen Elisabeth's time, they had no episcopal consecration, but 
were made only by their letters patent ; (p) which, I suppose, they will not deny. However, when 
they read of King Edward the Vlth making John a Lasco (a Polonian) overeeer or superintendant, by 
his letters patent ; and of their making each other superintendants, or Pastois at Frankfort, by elec>- 
tion ; and such only to continue for a time ; or so long as themselves, or the congregation pleased ; and 
then to return again to the state of private persons, or lay-men ; Vid. Hist, of the Troubles at Frank- 
fort ;(q) and also of King Edward's giving power and authority to Cranmer ; and how Cranmer, when 
he made Priests, by election only, I suppose, because they were to continue no longer than the King 
pleased ; whereas Priests trulv consecrated, are marked with an indelible character, pretended to no 
other authority for such act, but only what he received from the King, by virtue of his letters pat-enr, 
Fox torn. 2. an. 1546, 1 547 . 

And we have reason to judge, that Matthew Parker, and the rest of Queen Elizabeth's new Bishops, 
were no otherwise made, than by the Queen's letters patent; seeing that the form devised by King 
Edward VI. being repealed by Queen Mary, was not again revived till the 8th of Queen Elizabeth^ 
To say nothing of the invalidity ot the said form ; as having neither the name of Bishop nor Priest 
in it, the like doubt of their consecration, arises from the many and great objections made by Catholic 
wriiers(r) against their pretended Lambeth Records and Register; as also from the consecrators of M. 
Parker, viz. Barlow, Scorey, &c. whom we cannot believe to have been consecrated themselves, unless 
they can first shew us records of Barlow's consecration ; and secondly, tell us,, by what form of con- 
secration Coverdale and Scorey were made Bishops ; the Rom. Cath. ordinal having been abrogated, 
and the new one not yet devised, at the time that Mason says they were consecrated ; which was Aug. 
30, 1551. And as for the Suffragan, there is such a difference about his name,(s) some calling him 
John, some Richard ; and about the place where he lived ; some calling him Suffragan of Bedford, (t) 
some of Dover, (v) that it is doubtful whether there was such a pei-son present at that Lambeth cere- 
mony. But these things being fitter for another treatise, which, I hope, you will be presented with ere 
long, I shall say no more of them in this place. The 

(m) Psalm. 2. Apocalyp. 2. v. 27. Job. 21. (n) Calvin in cap. 7. Amos. Magdebur. in Prsef. Cent. 7. fol. 9, -ro 3 
11. (o) Ep. 7. ad. Smyrnenses. (p) K. Edw VI. Let. Pat. Jo. Utenti. p. -7-1. -llegist. -Eccles. peregr. Londin. 
Calvin, p. 327. Resp. ad Pcrsecut. Angl. (q) Hist. Era. pag. 51, 60, 62, 63, 72,-73, 74, 87, 97, 99, 125, 126, 
&c. (r) Eitzherb. Dr. Champ. Nullity of the English Clergy Prot. demonst, &c. (s) See Dr. Bramhall, p. 98. 
(t) Mason, Bramhall, &c. (v) Dr. Butler Epist. de Consecrat. Minist. 



5* 



Protestant Translations against 



% The Book, 
$ Chapter, 
ft and Ver. 



i Corinth, 
chap. 9. 
ver. 5. 



Philipp. 



% chap. 4 
# ver. 3. 



1 



v 

4 Hebrew, 
n chap. 13. 
ver. 4. 



$ Matthew, 
$ chap. 19. 
I ver. 11. 

M Matthew, 
^ chap. 19. 
w ver. 12. 

1 



The Vulgate Latin 
Text. 



(12) Numquid non 
habemus potestatem 
' MulierumJ sororem 

cchtym yvvuTxix., CWCUM- 

duccndi? &c. 



(13) Etiatn rogo £s? 
te germane t Compar, 



( 1 4) Honorabile 
i Connubiuni' in omni- 
bus, TJfwos yxfio; if 

w*<7-», y thorns imma- 
culatus. 



Us, ' iVo« o/rcm 
««/' verbum istud, 

£«j datum est. 



(16) £f jwz/ 4 
nuchij qui seipsos ca- 
straverunt, 

ve? luvsp^is-Kv tat/Tot;?, prop- 
ter Regnum Ccelorum. 



The true English ac- 
cording to theRhe- 
mish Translation. 



Have not we power 
to lead about a 'Wo- 
man/ a sister ? &c. 



Yea, and I beseech 
thee, my sincere 
* Companion.' 



Marriage honour- 
able in all, and the 
bed undented. 



Who said to them, 
< Not all take this 
word ;' but they to 
whom it is given. 



And there are 
'Eunuchs/whohave 
made themselves 
' Eunuchs' for the 
Kingdom of Hea- 
ven. 



Corruptions in the Pro- 
testant Bibles, printed 
A. D. 1562,1577,1579. 



(12) Have not we 
power to lead about 
a * Wife,' a sister? 
&c. 



(13) For compa- 
nion, ' they say, 
' Yoke-fellow.' 



(14) < Wedlock* is 
honourable among 
all men, &c. 



(15) < All 

men cannot receive 
this saying,' &c. 



(17) There are 
some ' chaste'which 
have made them- 
selves ' Chaste' for 
the Kingdom of 
Heaven. 



The last Trans, of 
the Protest. Bible, 
Edit. Lond. anno 
I6S3. 



Instead of 
' Woman,' $ 
they trans- $ 
late ' Wife' $ 
here also. u 



— < Yoke- 
fellow.' 



' Marriage' 
is honoura- 
ble in all. 



'All 

men' cannot 
receive this 
saying, &c. 



Corrected. 



the Single Lives of Priests, &c. 



(12)" TF," says St. Hierom, " none of the laity, or of the faithful, can pray, unless he forbear 
J_ conjugal duty, Priests, to whom it belongs to offer sacrifices for the people, are always to 
pray ; if to pray always, therefore perpetually to live single or unmarried. "(w) But our late pretended 
Reformers, the more to profane the sacred order of Priesthood, to which Continency and Single Life 
have always been annexed in the New Testament, and to make it merely laical and popular, will have 
all to be married men ; yea, those that have vowed to the contrary : and it is a great credit among them, 
for apostate Priests to take wives. And therefore, by their falsely corrupting this text of St. Paul, 
they will needs have him to say, that he, and the rest of the Apostles " Led their wives about with 
them," (as King Edward the Sixth's German Apostles did theirs, when they came first into England, 
at the call of the Lord Protector Seymour ;) whereas the Apostle says nothing else, but a woman, a 
sister ; meaning such a Christian woman as followed Christ and the Apostles, to find and maintain 
■them with their substance. So does St. Hierom interpret it,(x) and St. Augustine also: both directly- 
proving, that it cannot be translated " wife." (13) Neither ought this text to be translated " yoke- 
fellow," as our Innovators do, on purpose to make it sound in English, " man and wife." Indeed, 
Calvin and Beza translate it in the masculine gender, for a " companion." And St. Theophylact, a 
Greek Father, saith, that " If St. Paul had spoken to a woman, it should have been ymcna, in Greek." 
St. Paul says himself, he had no wife, (1 Cor. 7 ) And I think we have a little more reason to be- 
lieve him, than those who would gladly have him married, -on purpose to cloak the sensuality of a few 
fallen Priests. In the first chapter of the Acts, ver. 14. Beza translates, cum cxoribus, " with their 
wives." because he would have all the Apostles there esteemed as married men ; whereas the words are 
cum mulieribus, "with the women," as our English translations also have it j because, in this place, 
diey were ashamed to follow their master, Beza. 

(14) Again, for the marriage of Priests, and all sorts of men indifferently, they corrupt this text, 
making two falsifications in one verse : The one is, " Among all men :", The other, that they mske 
it an affirmative speech, by adding " is," whereas the Apostle's words are these, Marriage honour- 
able in all, and the bed undefiled ;" which is rather an exhortation ; as if he should say, " Let mar- 
riage be honourable in all, and the bed undefiled ;" as appears, both by that which goes before, and 
that which follows immediately ; all which are exhortations. Let, therefore, Protestants o-ive us a 
reason out of the Greek text, why they translate the words following, by way of exhortation, " Let 
your conversation be without covetousness ;" and not these words also in like manner, " Let mar- 
riage be honourable in all." The phraseology and construction of both are similar in the Greek. 

(15) Moreover, it is against the profession of continency in Priests and others, that thev translate 
our Saviour's words respecting a " single life," and the " unmarried state," thus, " all 'men can- 
not," &c. as though it were impossible to live continent: w r here Christ said not, " That all men can- 
not," but " All men do not. receive this saying." St. Augustine says, " Whosoever have not this 
gift of chastity given them, it is either because they will not have it, or because thev fulfil not that 
which they will : And they that have this word, have it of God, and their own free will. ; '(y} " This 
gift," says Origin, " is given to all that ask for it."(z) 

(16) Nor do they translate this text exactly, nor, perhaps, with a sincere meaning ; for, if there 
be chastity in marriage, as well as in the single life, as Paphnutius the Confessor most truly said, and 
as themselves are wont often to alledge, then their translation doth by no means express our Saviour'-; 
meaning, when they say, " There are some chaste, who have made themselves cha?te," &c. for a 
man might say, ail do so, who live chastely in matrimony. But our Saviour speaks of such as have 
made themselves eunuchs for the Kingdom of Heaven ; not by cutting off those parts which, belong to 
generation, for that would be an horrible and mortal sin ; but by making themselves unable End impo-- 
tent for generation, by promise, and vow of perpetual chastity, which is a spiritual castration of then!/, 
selves. 

St. Basil calls the marriage of the Clergy " Fornication," and not " Matrimony." — , " Of cano- 
nical persons," says he, " the fornication must not be reputed matrimony, because the conjunction of 
these is altogether prohibited ; for this is altogether profitable for the securitv of the Church." And in 
-fcis epistle to a certain Prelate, he cites these words from the Council of Nice : "It is by the great Coun- 
cil forbidden, in all cases whatsoever, that it should be lawful for a Bishop, Priest, or Deacon, or for 
any whomsoever, that are in orders, to have a woman live with them , except ojnly their mother, sister 
or aunt, or such persons as are void of all suspicion. "(a) 

Q The 



(w) St. Hierom. lib. contr. jovin. cap. 3-9. I Cor. 7, 5, 35. (x) Lib. i. adversus jovm. <k op, mon cap. 4. Lib 
2. cap. 24. (y) Lib.de Gratia & Liber. Arbitr. cap. 4. (z) Tract. 7. in,Matth. (a) St. Basil, Ep, 1, ad An> 
philoch. Ep. 17. adParegor. Presbyt. Con. Nice, in Cod. Gne. Can. 3. 



54 



Protestant Translations against 



The Book, 
Chapter, 
and Ver. 



8 

M 

a' Acts Apos. 
$ chap. iq. 
ver. . 

k 
ft 

n 



K Titus, 
% chap. 3» 
yi ver» 5, 6. 



n 

X 

yj 



The Vulgate Latin 
Text. 



i#' quo 
ergo babtizati 
qui dixerunt, 
M Johannis Bap- 
tismate. 



"5 Tl, 
c 



(18) Non ex Gpc~ 
ribus justitia, qua fe- 
ci 'mm nos, sed secun- 
dum suam misericor- 
dlam salvos nos fecit ; 
per lavacrum regene- 
rationis & renova- 
t'wnis Spiritus Sancti, 
6 Quern effudW in nos 
abund'z per Jesum 
Christian Sahatorem 
nftsirum. 



ThetrueEnglishac- Corruptions in the Pro- 
cording to theRhe- 
mish Translation. 



4 In' what then 
were you baptized? 
who said, 'In' John's 
baptism. 



testant Bibles printed 
A.D. 1562, 1577, 
<579» 



(17) 'Unto' what 
then were you bap- 
tized ? < and they' 
said, ' Unto' John's 
baptism. 



Not by the works 
of justice, which we 
did ; but according 
to his mercy, he 
hath saved us ; by 
the laver of rege- 
neration, and reno- 
vation of the Holy 
Ghost, ' Whom he 
hath poured' upon 
us abundantly, by 
Jesus Christ our 
Saviour. 



(18) — By the 
4 Fountain' of the 
regeneration of the 
Holy Ghost, * which 
he shed on' us, &c. 



The last transl. 
of the Protest- 
ant Bible, edit. 
Lon.an. 1683. 



'Unto' what 
then were ye 
baptized ? 
and thevsaid, 
* Unto' 
John's bap- 
tism. 



Not by works $ 
of righteous- ^ 
ness, which yt 
wehavedone; y> 
but accord- 
ing to his 
mercy, he ^ 
saved us ; by <6, 
the'washing* ^ 
of regenera- V) 
tion, and re- ^ 
newingofthe $ 
Holy Ghost, <A 
* which he U 
shed' on us, w 

&c. yj 



the Sacrament op Baptism 



5$ 



IN the beginning of the Reformation, they not only took away five of the Seven Sacraments, but 
also deprived the rest of all grace, virtue, and efficacy ; makine them no more than poor and beg- 
parly elements ; at the most, no better than those of the Jewish Law. And this, because they would, 
not have them by any means helpful, or necessary towards our salvation ; for the obtaining of which, 
they heUl J and asserted, that " Faith alone was sufficient. "(b) 

For which reason Beza was not content to say, with the Apostle, (Rom. 4. v. 11.) " That Circum- 
cision was a seal of the justice of Faith ;" but because he thought that term too low for the dignity of 
Circumcision, he (to use his own words) " gladly avoids it ;" putting the verb instead of the noun, 
quod obsignaret, for slgillum\ And in his annotations upon the same place, he declares the reason of his 
so doing to be, the dignity of Circumcision equal with any Sacrament in the New Testament. His 
words are, " What could be more magnificently spoken of any Sacrament ? Therefore, they that 
make a real difference between the Sacraments of the Old Testament and ours, never seem to have 
known how far Christ's office extendeth :" which he says, not to magnify the Old, but disgrace the 
New. 

i'i7) This is also the cause, why our first English Translators corrupted this place in the Acts, to 
make no difference between John's baptism and Christ's, saying, " Unto what then were you baptized? 
And thev said, Unto John's baptism." Which Beza would have to be spoken of John's doctrine, and 
not of his baptism in water ; as if it had been said, " What doctrine do ye profess?" and they said, 
" John's ;" whereas, indeed, the question is, " In what then ?" or " Wherein were you baptized ?" 
and they said, " In John's baptism :" As if they would say, we have received John's baptism, but 
not the Holy Ghost, as yei : Whence immediately follows, " Then they were baptized in the name 
of Jesus;" and after imposition of hands, " The Holy Ghost came upon them:" Whence appears, 
the insufficiency of John's baptism, and the great difference between it and Christ's. And this so much 
troubles the Bezites, that Beza himself expresses his griet in these words: " It is not necessary, that 
wheresoever there is mention of John's baptism, we should think it the very ceremony of baptism : 
Therefore they, who gather that John's baptism differs from Christ's, because these, a lntle after, are 
said to be baptized in the name of Jesus Christ, have no sure foundation ;" See his annotations in Acts 
19. Thus he endeavours to take away the foundation of this Catholic conclusion — that John's bap- 
tism differs, and is far inferior to Christ's. 

Beza confesses, that the Greek ik fi is often used for ** wherein" or " wherewith ;" as it is in the 
Vulgate Latin, and Erasmus; but he, and his followers, think it signifies not so here ; though but 
the second verse after, (ver. 5.) the very same Greek phrase tU to o»o/*« is by them translated " In ;" 
where they say, " That they were baptized in, not unto, the name of Jesus Christ. 

(18) But no wonder, if they disgraced the baptism of Christ, when some(c) of them durst presume 
to take it quite away, by interpreting these words of the Gospel : " Unless a man be born again of wa- 
ter, and the Spirit," Sec. in this manner, " Unless a man be born again of water, that is, the Spirit 
as if by water, in this place, were only meant the Spirit allegorically, and not material water : As 
though our Saviour had said to Nicodemus, " Unless a man be born again of water, I mean of the 
Spirit, he cannot enter into the Kingdom of Heaven." To which purpose, Calvin as falsely trans- 
lates the Apostle's words to Titus(d) thus: Per lavacrum regenerationis Spiritus Sancti, quod effudit in not 
abunde ; making the Apostle say, " That God poured the water ot regeneration upon us abundantly;" 
that is, " the Holy Ghost." And lest we should not understand him, he tells us, in his commentary 
on this place, " That the Apostle, speaking of water poured out abundantly, speaks not of material 
water, but of the Holy Ghost :" Whereas the Apostle makes not " Water" and the Holy Ghost" 
all one ; but most plainly distinguishes them ; not saying, that "Water" was poured out upon us, as 
they would infer, by translating it " Which he shed ;" but the " Holy Ghost," whom " he hath 
poured out upon us abundantly :" So that here is meant both the material water, or washing of baptism, 
and the effect thereof, which is, the Holy Ghost poured out upon us. 

But, if I blame our English Translators, in this place, for making it indifferent, either " Which 
Fountain," or " Which Holy Ghost heshed," &c. they will tell me, that the Greek is also indiffe- 
rent: But, if we demand of them, whether the Holy Ghost, or rather a fountain of water, may be 
said to be shed, they must doubtless confess, not the Holy Ghost, but water : And consequently, their 
translating " Which he shed," instead of " Whom he poured out," would have it denote the " Foun- 
tain of water;" thereby agreeing with Cabin's Translation, and Beza's Commentary ; for Beza, in 
his translation, refers it to the Holy Ghost, as Catholics do. 

The 

(b) 25 of the 39 Articles, (c) Beza in 4. Jo. ver. 10. & in Tit. c. 3. ver. 5, (d) Calvin's Translation in Tit. 
cap. 3. v, 5. 



5 6 



Protestant Translations against 



Yl The Book, The Vulgate Latin ThetrueEnglishac- 
Text. cording to theRhe- 

mish Translation. 



Book, 
/X Chapter, 
and Ver. 



^ St. James, 

Y cha P- 5- 
$ ver. 1 6. 

i 



\i St. Matth. 
| , chap. ii. 

p. ver. 21.. 
| St. Luke, 
V) chap. io. 
^ ver. 13. 



&St. Matth. 
ft chap. 3. 
ver. 2. 



$ St. Luke, 
g chap. 3. 
P ver. 3. 

^ St. Luke, 

chap. 3. 
w ver. 8. 



Acts Apos. 
chap. 2. 
ver. 38. 



(19) ' Conftteminf 
l^o^oMyiTah ergo alter 
utrum i Peccaia' ves 
tra. 



(20) — Si in Tyre 
& Sidone facta essent 
virtutes, qua facta 
sunt in vobis, oiim in 
cilicio cinere ' P02- 
nitentiam egissentj 



* Pcenitentiam agite? 
appropinquabit enim 
Regnum Ccelorum. 



Predicant baptis- 
mum ' Pcenitentia' 



Faciie ergo fructus 
dignos ' PcenitentiaS 



' Confess,' there- 
fore, your ' Sins' 
one to another. 



— If in Tyre and 

Sidon had been 
wrought the mira- 
cles that have been 
done in you, 'Thev 
had done penance' 
in sack-cloth and 
ashes, long ere now. 



* Do penance,' ft, 
theKingdom of Hea- 
ven is at hand. 



— Preaching the 
baptism of ' pe- 
nance.' 



Yield, therefore, 
fruits worthy of 
' penance/ 



Corruptions in the Pro- 
testant Bibles, printed 
A.D.1562, 1577,1579. 



Petrus ver,o ad illcs But Peter said to 
* Pcenitentiam ( in quit ) them, 'do penance,' 
agite,' & baptizetur and be every one of 
unusquisque -vestrum jyou baptized in the 
in nomine Je.su Chris- J name ' of Jesus 



Christ. 



(19) ' Acknow- 
ledge your * Faults' 
one to another. 



(20) — Beza m 
all his translations 
has, < they had a- 
mended their lives.' 
A"."; dour other trans, 
latioiis sav, ' thev 
would have repent- 
ed.' 



' Repent,' for the 
Kingdom of Hea- 
ven is at hand. 



Preaching the 
baptism of 'Repent- 
ance.' 



— Worthy of 
' Repentance. 1 Be- 
za says, ' Do fruits 
meet for them that 
amend their lives.' 



— ' Repent,' and 
be every one of you 
baptized, &c. 



The last Tran?. of 
the Prote,. Bible, 
Edit. Loud, anno y; 
1683. 

7— g 

Conies - your ^ 
Faults', &c. $ 

K 



— Instead % 
of ' They bad $ 
lone pe- u 
nance,' they ^ 
say, ' They ' 
would have 
repented.' 



Sic. 



Repent.' 



— Preach- W 
ing the bap- $ 
tism of ' Re- V( 
pentance.' <A 



— Fruit 

worthy of 
'repentance.' 



—'Repent,' 

and be bap- 
tized, &c. 



Confession and the Sacrament of Penance.- 



( ig) ^"a "^O avoid this term " Confession, "especially in this place, whence the reader might easily gather 
£ "Sacramental Confession," they thus falsify the text. It is said a little before, " If any be sick, 
let him bring in the Priests; &c." And then it follows, "Confess your sins, &c." But they, to 
make sure work, say, acknowledge, instead of confess; and for Priests, "Elders;" and for sins, they 
had rather say faults ; " Acknowledge your faults," to make it sound among the ignorant common 
people, as different as they can from the usual Catholic phrase, " Confess your sins." What mean 
they by this ? If this acknowledging of faults one to another, before death, be indifferently made to all 
men, why do they- appoint in their common-prayer book, (c) (as it seems, out of this place,) that the 
sick person shall make a special confession to the Minister ; and he shall absolve him in the very same 
form of absolution that Catholic Priests use in the Sacrament of Penance? — And again, seeing them- 
selves acknowledge forgiveness of sins by the Minister, why do they not reckon Penance, of which 
Confession is a part, amongst the Sacramento ? But, I suppose, when they translated their Bibles, they 
were of the same judgment with the Ministers of the Diocese of Lincoln, (d) who petitioned to have 
the words of Absolution blotted out of the common-prayer book : but when thev visit the sick, they 
are of the judgment of Roman Catholics, who, at this day, hold Confession and Absolution necessary 
to Salvation, as did also the primitive Christians: witness St. Basil ; " Sins must necessarily be opened 
unto those, to whom the dispensations of God's mysteries is committed." St. Ambrose, " If thou de- 
sirest to be justified, confess thy sin ; for a sincere confession of sins dissolves the knot of iniquity." (e) 
(20) As for Penance, and Satisfaction for Sins, they utterly deny it, upon the heresy of, " Only 
Faith justifying and saving a man." Beza protests, that he avoids these terms, ftslanota, Panitentia, and 
pelouionre, P ariitentiam agite, of purpose : and says, that in translating these Greek words, he will always 
use. Resipiscentla and Resipiscite, " Amendment of life," and " Amend your lives." And our English 
Bibles, to this day, dare not venture on the word Penance, but only Repentance ; which is not oniv far 
different from the Greek word, buc even from the very circumstances of the text ; as is evident from 
those of St. Math. 11. and Luke 10. where these words, " Sack-cloth and Ashes," cannot but signify- 
more than the word Repentance, or Amendment of Life can denote ; as is plain from these words of 
St. Basil, (f) *f Sack-cloth makes for Penance ; for the Fathers, in old time, sitting in Sack-cloth and 
Ashes, did Penance." Do not St. John Baptist, and St. Paul, plainly signify penitential woiks, when 
they exhort us to " do Fruits worthy of Penance ?" which Penance St Augustine thus declares, " There 
is a more grievous and more mournful Penance, whereby properly they are called in the Church, that 
are penitents ; removed also from partaking the Sacrament of the Altar. And Sozomen, in his Ec- 
clesiastical History, says, " In the Church of Rome, tiiere is a manifest and known place for the pe- 
nitents, and in it they stand so: rowful, and as it were mourning, and when the sacrifice is ended, being 
not made partakers thereof, with weeping and lamentations they cast themselves far on the ground • 
then the Bishop, weeping also with compassion, lifts them up ; and, after a certain time enjoined, ab- 
sol ves them from their Penance. This the Priests or Bishops of Rome keep, from the very beo-inninc 
even until our time." . "■'* 

Not only Sozomen. but (g) Socrates also, and all the Ancient Fathers, when they speak of Penitents 
that confessed and lamented their sins, and were enjoined Penance, and performed it, did always ex- 
press it in the oaid Greek woi ds ; which, therefore, are proved most evidently to signify Penance and 
doing Penance. Again, when the ancient Council of Laodicea (h) says, that the time of Penance 
Should be given to offenders, according to the proportion of the fault : and that such shail not commu- 
nicate till a certain time ; but after they have done Penance, and confessed their fault, (1) are' then to be 
received: and when the first Council of Nice speaks of shortening or prolonging the days of Penance'- 
■when (k) St. Basil speaks after the same manner : when St. Chrysostom calls the sack-cloth and fastin? 
of the Ninevites, for certain days, " Tot dicrum. P <snltent'iam^ so many days of Penance :" in all these 
places I would demand of our translators of the English Bible, it all these speeches of Penance and 
doing Penance, are not expressed by the said Greek words ? and I would ask them, whether in these 
places, where there is mentioned a prescribed time of satisfaction for ->in, by such and such penal means 
they will translate Repentance and Amendment of Life only ? — Moreover, the Latin Church, and all 
the Ancient Fathers thereof, have always read, as the vulgate Latin interpreter translates, and do ail 
expound the same Penance, and doing Penance : for example, see St. Augustine, among others; (ij 
where you will find it plain, that he speaks of Painful or " Penitential works, for satisfaction qf-sius." 

P The 

(c) Visitation of the Sick, (d) Survey of the Common-prayer Book. (e) St. Basil, in rcgiilic brevior. Interro- 
gatione 288. St.Amb. lib. depaenit. cap. 6". (f> St. Basil in Psalm 29, St. Aug. Horn. 27. Inter 50 H. & Ep. 108 
Sozom lib 7. cap. 16. See St. Hierom. in Epitaph. Fabiol (g) Socrat. lib. 5. cap. 19. (h) Council of Laodiceaj 
Can. 2, 9, & 19. (i) 1 Council of Nice. Can. 12. (k) St. Basil, cap, 1. ad Amphiloch. (Ij St. August. Ep. 108.' 



Protestant 



Translations against 



the 



g The Book, 
$ Chapter, 
and Ver. 



Yl St. Luke, 
chap. i. 
ver. 28. 



jj St.Mattb. 
% chap. 1. 
g ver. 25. 

8 



^ Genesis, 
^ chap. 3. 
^ v r er. t c 
« 5 



I 2 St. Peter, 
w chap. 1. 
Yl v "er. 15. 



The Vulgate Latin 
Text. 



(21) Ave, ' gra- 
//« plena,' Dominus 
tecum xtwpTapm. 



The trueEnglish ac- 
cordingtotheRhe- 
mish Translation. 



(22) Et c vocavit* 
nomen ejus Jesum, 

xa.i iXCLhia To ovofAsc avm 



(23) conteret 
caput tuum, Iff tu 
' insidiaheris calcaneo 



Hail, full of grace, 
our Lord is with 
thee. 



ejus. 



(24) jDtffo 
operam £sf frequenter 
habere vos post obitum 
meum, ut i horum me- 
morian? faciatis. 



. Psal. 138. 
$ Eng. Bib. 
$139. ver. 



17. 



(2 5 J JVjf»/^f honor l- 
jicati sunt amici tui 9 

.Dm ; Nimis confor- 
tatus est principatus 
eorum »JTti;j<n f2^y 

«i cxpp^ai c.vtu-j. 



And ' called"' his 
Name Jesus. 



She shall bruise 
thy head in pieces, 
and thou shalt * lie 
in wait for her heel.' 



And I will do my 
endeavour ; you to 
have often after my 
decease also, that 
you may keep a 
memory of these 
things, 



Thy friends, O 
God, are become ex- 
ceedingly honour- 
able ; their prince- 
dom is exceedingly 
strengthened. 



Corruptions in the Pro 
testant Bibles, printed 
A.D. 1562, 1577,1579 



(21) Hail, thou 
that art freely be 
loved. InBib. 1577 
Thou that art in 
high favour. 



(22) And * he' 
called his name Je- 
sus. 



(23) It shall bruise 
thy head, and thou 
shalt * bruise his 
heel.' 



(24) I will endea- 
vour that you may 
be able, after my 
decease, to have 
these things * al- 
ways in remem- 
brance.' 



(25) How dear 
are thy councils (or 
thoughts) to me ? 
O ! how great is 
the sum of them? 



ft 

The last Trans, of ft 
the Protes. Bible, ^ 
Edit. Lond. anno Yj 
,683. g 



ft 

In Bib. 1637. ft 

Hail, thou ft 

that art high- 

ly favoured, y. 

In Bib. 1683. ft 

Hail, thou ^ 

that art high- ft 

ly favoured, ft 

our Lord is % 

with thee. g 

X 
ft 

8 

X 

i 

I 
ft 
ft 
ft 
ft 
ft 
ft 
ft 
ft 
ft 
ft 
ft 
ft 



And 4 he ! 
called his 
name Jesus. 



It shall 
bruise thy 
head, and 
thou shalt 
' bruise his 
heel.' 



ft 



I will en- 
deavour, that 
you .may be 
able after my u 
decease, to ^ 
have these ^ 
things always ft 
in * re mem- ft 
brance.' ^ 



How pre- 
cious also are 
thy thoughts 
unto me, O 
God ! How 
great is the 
sum of them ! 



Honour op our Blessed Lady and other Saints. 59 



{-2i) r TpHEmost B. Virgin, and glorious Mother of Christ, has by God's Holy Church alwa; s been ho- 
J_ nonred with most magnificent titles and addresses : One of the first Four General Councils gives 
her the transcendent title of the Mother of God.(o) And by St. Cyril of Alexandria, she is saluted 
in these words, " Hail! Holy Mother of God, Rich Treasure of the World, Ever-shining Lamp, 
Crown of Purity, and Sceptre of true Doctrine ; by thee the Holy Trinity is every where blessed and 
adored, the Heavens exult, Angels rejoice, and Devils are chased from us: Who so surpasses in elo- 
quence, as to be able to say enough to the glory of Mary ?" Yea, the Angel Gabriel is commissioned 
from God to address himself to her with this salutation, " Hail ! full of grace :"(p) Since which time, 
what has ever been more common, and, at this day, more general and useful in all Christian countries, 
than in the Ave Maria to say, Gratia Plena, " Full of Grace?" But, in our miserable land, the Holy 
Prayer, which every child used to say. is not only banished, but the very text of Scripture wherein our 
Blessed Lady was saluted by the Angel, " Hail ! full of Grace," they have changed into another man - 
ner of salvation, viz. " Flail ! thou that art freely beloved," or, " in high favour."(q) I would 
gladly know from them, why this, or that, or any other thing, rather than " Hail ! full of Grace?" 
St. John Baptist was full of the Holy Ghost, even from his birth ; St. Stephen was full of grace ;(r) 
why may not then our Lady be called " Full of Grace," who, as St. Ambrose says, " Only obtained 
the Grace which no other woman deserved, to be replenished with the Author of Grace ?" 

If they say, the Greek word does not signify so: I must ask them, why they translate «'Axwf*li<®<,(s) ul- 
cer osus, " Full of Sores," and will not translate x!x a fiapv>* } Gratiosa, " Full of Grace ?" Let them tell us 
what difference there is in the nature and significancy of these two words. It Ulcerosus, as Beza trans- 
lates it, be " Full of Sores," why is not Gratiosa, as Erasmus translates it, " Full of Grace?" seeing 
that all such adjectives in osus signify fulness, as Periculosus, JErumnosus, &c. as every school-boy 
knows. What syllable is there in this word, that seems to make it signify " Freely beloved ?" St. 
Chrysostom, and'the Greek Doctors, who should best know the nature of this Greek word, say, that 
it signifies to make gracious and acceptable. St. Athanasius, a Greek Doctor, says, that our Blessed 
Lady had this title, ae^apflo^evjj, because the Holy Ghost descended into her, filling her with all graces 
and virtues. And St. Hierom reads Gratia Plena, and says plainly, she was so saluted, " Full of Grace," 
because she conceived him in whom all fulness of the Deity dwelt corporally, (t) 

(22) Again, to take from the Holy Mother of God, what honour they can, they translate, that <l He 
(viz. Joseph) called his name Jesus." And why not she, as well as he ? For in St. Luke, the Angel 
saith to our Lady also, " Thou shalt call his name Jesus." Have we not much more reason to think 
that the B. Virgin, the natural Mother of our Saviour, gave him the name Jesus, than Joseph, his 
reputed father ; seeing also St. Matthew, ..in this place, limits it neither to him nor her ? And the Angei 
revealed the name first unto her, saying, that she should so call him. And the Hebrew word, Isa. 7. 
whereunto the Angel alludes, is the feminine gender ; and by the great Rabbins referred unto her, say- 
ing expressly, in their commentaries, ct vocabit ipsa Puella, &c. w And the Maid herself shall call his 
name Jesus." (u) 

(23) How ready our New Controllers of Antiquity, and the approved Ancient Latin Translation, 
are to find fault with this text, Gen. 3. " She shall bruise thy Head," &c. because it appertains to our 
Blessed Lady's honour ; saying, that all Ancient Fathers read Ipsum:{y) When on the contrary, St. 
Chrysostom,- St. Ambrose, St Augustine, St. Gregory, St- Bede, Sr. Bernard, -and many others, read 
Ipsa, as the Latin text now does. And though some have read otherwise, yet, whether we read " She" 
shall bruise, or " Her Seed," that is, hei Son, Christ Jesus, we attribute no more, or no less to 
Christ, or to his Mother, by this reading or by that ; as you may see, if you please to read the anno- 
tations upon this place in the Doway Bible. 1 have spoken of this in the Preface. 

(24) Where the Scripture, in the original, is ambiguous and indifferent to divers senses, it ought 
not to be restiained or limited by translation, unless there be a mere necessity, when it can hardly ex- 
press the ambiguity of the original : As for example, in this where St. Peter speaks so ambiguously, 
either that he will remember them after his death, or that they shall remember him. But the Calvin- 
ists restrain the sense of this place, without any necessity ; and that against the prayer and intercession 
of Saints for us, contrary to the judgment of some of the Greek Fathers; who concluded from it, 
" That the Saints in Heaven remember us on Earth, and make intercession for us. 

(25) In fine, this verse of the Psalms, (w) which is by the Church and all antiquity read thus, and both 
sung and said in honour of the holy Apostles, agreeable to that in another Psalm, " Thou shalt ap- 
point them princes over all the earth," they translate contrary both to the Hebrew and the Greek, 
which is altogether according to the said Ancient Latin Translation, " Flow are the heads of them 
strengthened, or their princedoms:" And this they do, purposely to detract from the honour of the 
Apostles and holy Sainis. 

(o) Cone. Epb. cap. 13. (p) St. Luke, 1. v. 18. (q) St Luke, 1. v. 15. (r) Act. 7. ver. 8. (s) Luke 16. 
ver. 20. (t) St. Chrys. romment in Ep. 1. St. Athan de 8. Deipar. St. Hitrom. in Ep. 140 in Expos. Psal. 44, 
(u) Rabbi Abraham, & Rabbi David, (v) See the Annotations upon this place in the Doway Bible, (w) Oecum. 
in Caten. Gagneius in hunc locum. Psal. 44. 



6o 



Protestant Translations against 



yj The Book, 
$ Chapter, 
(A and Ver. 



^ ~ 

^ Hebrew, 

^ chap, ii, 
/X ver. 21. 



Genesis, 
chap. 47. 
ver. 31. 



Psal. 98* 
ver. 5. 
Eng. Bib. 

99- 



Psal. 131. 
ver. 7. 
Eng. Bib. 
132I 



The Vulgate Latin 
Text. 



(26) Fide, Jacob 
mortem singulos fiUo- 
rum Joseph benedixit, 
& ' Adora-vit fasti- 
glum virga ijus. 



The true English ac- I Corruptions in the Pro- 
COrdingtOtheRhe-l testant Bibles, printed 
mish Translation. 



'ujpoatxvvrisjiv itzi to 



(27) Adora-vit Is- 
rael Deum, conversus 
ad lectuli caput. 



By Faith, Jacob 
dying, blessed every 
one of the sons of 
Joseph, and'Adored 
the top of his rod.' 



Exaltate Dominum 
Deum nostrum, * 
idorate scabellum pe- 
dum ejus,' quoniam 
sancium est. 



Iniroibimus in Ta- 
I bernaculum ejus, 6 A- 
dorabimus in loco, ubi 
steterunt pedes ejus.'' 



Israel adored God, 
turning to the bed's 
head. 



A. D. 1562,1577,1579, 



(26) — And lean- 
ing on the end of 
his staff, worship- 
ped God. 



The last Trans, of 
the Protest. Bible, 
Edit. Loud, anno 
1683. 

By Faith 
Jacob, when 
he was a dy- 
ing, blessed 
both the sons 
of Joseph, 
' And wor- 
shipped,lean- 
ing upon the 
top of his 
staff." 



Exalt the Lord 
our God, ' And 
adore ye the foot- 
stool of his feet,' 
because it is holy. 



(27) Tsrael ' wor- 
shipped' God < to- 
wards' the bed's 
head. 



We will enter in- 
to his Tabernacle, 
we will ' Adore in 
the place, where his 
feet stood.' 



Exalt the Lord 
our God, and * Fall 
down before' his 
foot-stool, 4 For he' 
is holy. 



And Israel 
'Bowed him- 
•elf upon' the 
bed's head. 



We will 

' Fall down before 
his foot-stool. 3 " 



Exalt the 
Lord our 
God, and 
' Worship at 
hisfoot-stool, 
for he' is ho- 

iy. 



We will go 
into his Ta- 
bernacles, we 
will < Wor- 
ship at his 
foot-stool.' 



The Distinction of Relative and Divide Worship. €t 



(26) '.'E ^ HE Sacred Council of Trent decrees, that " The Images of Christ, of the Virgin Mother of 
JL God, and of other Saints, are 10 be had and retained, especially in Churches ; and that due 
honour and worship is to be imparted unto them; not that any divinity is believed to be in them ; or 
virtue, for which they are to be worshipped ; or that any thing is to be begged of them ; or that hope 
is to be put in them ; as, in times past, the Pagans did, who put their trust in idols > but because the 
honour which is exhibited to them, is referred to the archetype, which they resemble : so that, by the 
images which we kiss, and before which we uncover our heads, and kneel, we adore Christ and his 
Saints, whose likeness they bear, (w) And the Second Council of Nice, which confirmed the ancient 
reverence due to sacred images, tells us, " That these images the faithful salute with a kiss, and give 
an honorary worship to them, but not the true Latria, or Divine Worship, which is according to faith, 
and can be given to none but to God himself." (x) Between which degrees of worship, Latria £3* Du~ 
lia, Protestants are so loth to make any distinction, that, in this place, they restrain the Scripture to 
the sense of one doctor ; insomuch that they make the commentary of St. Augustine, (peculiar to him 
alone) the very text of Scripture, in their translation ; thereby excluding all other senses and expo- 
sitions of other Fathers ; who either read and expound, that 44 Jacob adored the top of Joseph's scep- 
tre ;" or else, that " He adored towards the top of his sceptre :" besides which two meanings, there is 
no other interpretation of this place, in all antiquity, but in St. Augustine only, as Beza himself con- 
fesses. And here they add two words more than are in the Greek text, 44 Leaning and God :" forcing 
alvrov to signify aVrou, which may be, but is as rare as Virga ejus, for Virgcs sua ; and turning the other 
words clear out of their order, place, and form of construction, which they must needs have corres- 
pondent and answerable to the Hebrew text, from whence they were translated ; which Hebrew words 
themselves translate in this order, " He worshipped towards the Bed's-head ;" and if so, according to 
the Hebrew, then did he worship 44 Towards the top of his sceptre," according to the Greek ; the 
difference of both being only in these words, Sceptre and Bed ; because the Hebrew is ambiguous as to 
both, and not in the order and construction of the sentence. 

(27) But why is it, that they thus boldly add in one place, and take away in another ? Why do they 
add " Leaned and God" in one text, and totally suppress " Worshipped God" in another ? Is it not 
because they are afraid, lest those expressions might warrant and confirm the Catholic and Christian 
manner of adoring our Saviour Christ, towards the Holy Cross, or before his Image, the Crucifix, the 
Altar, &rc. ? And though they make so much of the Greek particle, eot-j, as to translate it, " Leaning 
upon," rather than " Towards ;" yet the ancient Greek Fathers (y) considered it of such little import, 
that they expounded and lead the text, as if it were for the phrase only, and not for any signification 
at all ; saying, 44 Jacob adored Joseph's sceptre , the people of Israel adored the Temple, the Ark, the 
Holy Mount, the place where his feet stood," and the like: whereby St. Damascene proves the Ado- 
ration of Creatures, named Dulia ; to wit, of the Cross, and of Sacred Images. If, I say, these Fa- 
thers make so little force of the prepositions, as to infer from these texts, not only Adoration 44 Towards 
the thing," but Adoration of 44 The thing ;" how come these, our new translators, thus to strain and 
rack the little particle, £©•», to make it signify 44 Leaning upon," and utterly to exclude it from sig- 
nifying any thing tending towards Adoration ? 

I would gladly know of them, Whether in these places of the Psalms there be any force in the He- 
brew prepositions ? surely no more than if we should say in English, without prepositions, 44 Adore ye 
his Holy Hill: We will adore the place where his Feet stood: Adore ye his Foot-stool for they 
know the same preposition is used also, when it is said, 44 Adore ye our Lord;" or, as themselves 
translate it, 41 Worship the Lord ;" where there can be no force nor signification of the preposition : 
and therefore, in these places, their translation is corrupt and wilful ; when they say, 44 We will fall 
down before," or, 44 At his Foot-stool," &c. Where they shun and avoid, first, the term of Ado- 
ration, which the Hebrew and Greek duly express, by terms correspondent in both languages through- 
out the Bible, and are applied, for the most part, to signify Adoring of Creatures. Secondly, they 
avoid the- Greek phrase, which is, at least, to adore 44 towards" these holy things and places: and 
much more the Hebrew phrase, which is, to adore the very things rehearsed. 44 To adore God's foot- 
stool," (as the Psalmist saith) 41 because it is holy," or, 44 because he is holy,"" whose foot-stool it is, 
as the Greek readeth. And St. Augustine so precisely and religiously reads, 44 Adore ye his Foot- 
stool," that he examines the case ; and finds, thereby, that the Blessed Sacrament must be adored, and 
that no good Christian takes it, before he adores it. 

Q„ ' The 

. ( w ) Council Trident. Sess, 25. (x) 2 ConciL Nicen. Act. 7. (y) St. Chrys. Oecum in Collection. St. Damasc. 
Mb. I. pro imaginib. Leoitf. apud Damas, 



6z 



Protestant Translations against 



x . : 

$ The Book, The Vu'gate Latin ThetrueEnglishac- 
Text. cordingtotheRhe- 
mish Translation. 



Book, 
Chapter, 
and Ver. 



Colossians, 
chap. 3. 
ver. 5. 



^ Ephesians, 
W chap. 5. 
I ver. 5. 



^ 2 Corinth. 
y) chap. 6. 
$ ver. 16. 

P 

8 



(28) — .£> 

ritiam, qua est si- 
mulacrorum servitus, 



A-varus^ 

quod est Idolorum ser- 
vitus. 



(29) J^ma; tfwtew 
consensus Temple Dei 
cum Idolis ? s ^m. 



rice. 



And Ava- 
which is the 



service of Idols. 



Or covetous 

person, which is 
the service of Idols. 



And what agree- 
ment hath theTem- 
ple of God with 
Idols ? 



1 Ep.John, 
chap. 5. 
ver. 2 1 . 



1 

|j 1 Corinth. 
^ chap. 10. 
W ver. 7. 



Filioli, custodite 
s'wiulacris. 



My little children, 
keep yourselves 
from Idols, 



JV^Ki? Idololatra 
f^oiu^^)^c^Tfai, efficiamini, 
sicut quidam ex ipsis. 



Neither become 
ye Idolaters, as cer 
tain of them. 



Corruptions in the Pro- 
testant Bibles, printed 
A.D.1562,1577,1579. 



(28) — And cove- 
tousness, which is 
the worshipping of 
Images. 



■ — ■ — Or cove- 
tous man, which is 
a worshipper of 
Images. 



(29) How agreeth 
the Temple of God 
with Images ? 



Babes, keep your- 
selves from images. 



The last Trans. o f 
the Protest. Bible, \ 
Edit. Lond. anno 
1683. 



Be not wor- 
shippers of images, 
as some of them. 



And 

covetousness, 
which is idol- 
atry. 



Corrected. 



Corrected. 



Corrected. 



Corrected 
also in this. 



Sacred Images, 



; 2 g) y^EFORE I proceed in. this, let me ask our English Translators, what is the most proper, and 
* X"S Dest English of 'idtohov, «iJ(«to*(*'Tp*)?» tlfraKoKoLrpiict, ; Idolum, Idolatra, Idololatna ? Is it not Idol, 
Idolater Idolatry? Are not these plain English words, and well known in our language? Why then 
need they put three words for one, " Worshipper of Images," and " Worshipping of Images ?" Whe- 
ther is the more natural and convenient speech, either in our English tongue, or for the truth of the 
tiling to say, as the Holy Scripture does, " Covetousness is Idolatry ;" and consequently, " The Co- 
vetous man is an Idolater ;" or to say, as their first absurd translations have it, " Covetousness is wor- 
shipping of linages," and the " Covetous man is a worshipper of Images ?" I suppose they will scarcely 
deny, but that there are many covetous Protestants, and, perhaps, of their Clergy too, that may be 
put in the list with those of whom the Apostle speaks, when he says, there are some " Whose belly is 
their God :" And though these make an Idol of their money and their bellies, by covetousness and 
pluttony, yet they would doubtless take it ill from us, if in their own Scripture language, we should 
call them " Worshippers of Images." Who sees not, therefore, what great difference there is be- 
tween "Idol" and "Image," " Idolatiy" and " Woishipping of Images?" Even so much is there 
between St. Paul's words, and the Protestant translation ; but because in their latter translations they 
have corrected this shameful absurdity, I will say no more of it. 

(29) In this other, not only their malice, but their full intent and set purpose of deluding the poor 
simple people appear ; this translation being made, when Images were plucking down throughout ' 
England, to create in the people a belief, that the Apostle spoke against sacred Images in Churches; 
whereas his words are against the Idols and Idolatry of the Gentiles; as is plain from what goes be- 
fore, exhorting them not to join with Infidels ; for, says he, " How agreeth the Temple of God with 
Idols?" not " With -Images," for " Images" might be had without sin, as we see the Jews had the 
images of the Cherubims, and the figures of Oxen in the Temple, and the image of the Brazen Ser- 
pent in the wilderness, by God's appointment ; though, as soon as they began to make an Idol of the 
Serpent, and adore it as their God, it could no longer be kept without sin. By this corrupt custom of 
translating Image, instead of Idol, they so bewitched their deceived followers, as to make them de- 
spise, contemn, and abandon even the very sign and image of salvation, the Cross of Christ, and the 
Crucifix ; whereby the manner of his bitter Death and Passion is represented ; notwithstanding their 
signing and marking their children with it in their baptism, when they are first made Christians. 

By such wilful corruptions, in these and other texts, as, " Be not worshippers of Images, as some 
of them ;" and, "Babes, keep yourselves from Images;" which, the more to impress on the minds • 
of the vulgar, they wrote upon their Church walls; the people were animated to break down, 
and cast out of their Churches, the image of our blessed Saviour, his blessed Mother, the twelve 
Apostles, &c. with so full and general a resolution of defacing and extirpating all tokens or marks of 
our Saviour's Passion, that they broke down the very crosses from the tops of church-steeples, where 
they could easily come to them. And though, in their latter translations, they have corrected this cor- 
ruption ; yet do some of the people so freshly, to this day, retain the malice impressed by it upon their 
parents, that they have presumed to break the cross lately set on the pinacle of the porch of Westmin- 
ster Abbey: And the more to shew their spite towards that saered sign of our redemption, the holy 
Cross, placed it, not long since, upon the foreheads of bulls and mastiff-dogs, and so drove them through 
she streets of London/* to the eternal shame of such as receive it in their baptism, and pretend to 
Christianity. What could jews or Infidels have done more ? Was it not enough to break it down from 
the tops of Churches, and to put up the image of a Dragon, (the figure wherein the Devil himself is 
usually represented) as on Bow-Church, (2) in the midst of the city, but they must place it so con= 
temptuously on the foreheads of beasts and dogs ? " - 

In how great esteem the holy Cross was had by primitive Christians, the Fathers of those days have 
sufficiently ■testified in their writings : " This Cross," says St. Chrysostom, "we may see solemnly 
used in houses, in the marker, in the desert, in the ways, on mountains and hills, in valleys," &c. 
contrary to which, the pretended Reformers cf our times have not only cast it out of their houses, but 
out of their churches also: They have broken it down from all market-places, from- hills, mountains, 
valleys, and high-ways ; so that in all the roads in England there is not one cross left standing entire, 
that I have, ever heard of, except one called Ralph O'oss, which I have often seen, upon a wild heath 
or mountain, near Danby Forest, in the North R'iding of Yorkshire, (a) 

The 

(z) Why might not a Cock (the animal by which our Saviour was pleased to admonish St. Peter of his sins) have 
been placed upon Covent-Garden Church, rather than "a Serpent ? or a Cross on Bow-Church rather than a Dragon ? 
(a) The inhabitants of Danby, Rosdale, Westerdale, and Ferndale, may glory before all parts of England, that 
they have a Cross standing to this day in the midst of them. 



$4 



Protestant Translations against the 



Book, 



A The 

% Chapter, 
g and Ver. 

%~z — — — 

A i Con nth. 
ft chap. c. 
« ver. 9, io. 



8 



8 

X 

$ 
K 

8 

Y( Romans, 
Yl chap. 1 1. 

1 Ver ' 4 ' 

H 

# Acts Apos. 
« chap. iq. 

1 
t 

X 



1 he Vulgate Latin 
Text. 



(30) Scrips i nobis 
in episto/a, ne commis- 
ceaminifornicariisjion 
utique fornicariis hu- 
jus mundi, aut avaris, 
aut rapacibus, aut 
4 Idol is Servientibusy 
EtJtoAoTiaTfafc, alioquin 
debueratis de hoc mun- 
do cxiisse : Nunc au- 
tem scripsi vobis non 
commisccri ; si is qui 
fraicr nominatur, est 
fornicator, aut avarus, 
aut £ Idolis Serviens,' 



ver. 35. 



X 



Exodus, 



V' chap. 20. 
X ver. 4. 

X 



(31) Reliqui mihi 
septem millia virorum 
qui non curvaverunt 
genua ante Baal. 



Viri Ephesi, quis 
enim est hominum, qui 
nesciat Ephesiorum ci- 
vitatem eultrieem esse 
Diana £5* 
prolis ? rS 



Magna 
4 jovis 



Non fades 
Sculptile, Sds 



tibi 



ThetrueEnglish ac- 
cording to theRhe- 
mish Translation. 



I wrote to you in 
an epistle, not to 
keep company with 
fornicators; I mean, 
not the fornicators 
of this world, or the 
covetous, or the ex- 
tortioners, or 'Serv- 
ers of Idols ;' other- 
wise you should 
have gone out of 
this world. 

But now I have 
writ to you, not to 
keep company ; if 
he that is named a 
brother be a forni- 
cator or covetous 
person, or a * Server 
of Idols,' &c. 



I have left me se- 
ven thousand men 
that have not bowed 
their knees to Baal. 



Ye men of Ephe- 
sus, for what man is 
there that knoweth 
not the city of the 
Ephesians, to be a 
worshipper of Great 
Diana,and Jupiter's 
4 Child ?' 

Thou shalt not 
make to thyself any 
graven 4 Thing.' 



Corruptions in the Pro- 
testant Bibles printed 
A.D. 1562, 1577, 
IJ79- 



(30) 
you 4 
should' 



I wrote to 
that you 
not com- 
pany with for- 
nicators : 4 And' I 
4 meant' not 4 all of 
the fornicators of 
this world, 4 either 
of the covetous, or 
extortioners, 4 either 
the Idolaters,' &c 

But 4 that ye' 
company not 4 toge- 
ther;' if 4 any' that 
is 4 called' a bro- 
ther, be a fornica- 
tor, or covetous, or 
a 4 Worshipper' of 
4 Images,' &c. 



(31) I have left 
me seven thousand 
men that have not 
bowed their knees 
to 4 the Image of 
Baal. 

Instead of 4 Ju- 
piter's Child,' they 
translate 4 the Image 
which came down 
from Jupiter.' 



Thou shalt not 
make to thyself any 
graven 4 Image.' 



K 

The last transl. ^ 
of the Protest- 
ant Bible, edit. $ 
Lon.an. 1683. ^ 



It is corrected 
in this Bible. % 



I have left 
me seven thou- 
sand men that 
have not bow- 



n 



ed their knees ^ 
to the ' Image' ■ 
of Baal. 

And here 
they translate, 3 
' the Image 
which fell 
down from 
Jupiter.' 



Thou shalt 
not make to 
thee any ' gra- 
ven Image.' 



Use of Sacred Images, 



(30) TJOW malicious and heretical was their intention, who, in this one sentence, made St. Paul 
jLi seem to speak two distinct things, calling the Pagans *' Idolaters," and such wicked Christians 
as should commit the same impiety, " Worshippers of Images ;" whereas the Apostle uses but one and 
the self-same Greek word,- in speaking both of Pagans and Christians? it is a wilful and most noto- 
rious corruption ; for, in the first place, the translators^ speaking of Pagans, render the word in the 
text "Idolater;" but, in the latter part of the verse, speaking of Christians, they translate' the very 
same Greek word, " Worshipper of Images," And what reason had they for this, but to make the 
simple and ignorant reader think, that St. Paul speaks here not only of Pagan Idolaters, but also of 
Catholic Christians, who reverently kneel in prayer before the Holy Cross, or Images of our Saviour 
Christ and his Saints ; as though the Apostle had commanded such to be avoided F all the other words, 
covetous, fornicators, extortioners, they translate alike, in both places, with reference both to Pagans 
and Christians: yet the word " Idolaters" not so, but Pagans they call " Idolaters," and Christians, 
" Worshippers of Images." Was not this done on purpose, to make both seem alike, and to intimate 
that Christians doing reverence before Sacred Images, (which Protestants call worshipping of Images) 
are more to be avoided than the Pagan Idolaters ? whereas the Apostle, speaking of Pagans and 
Christians that committed one and the self-same heinous sin, commands the Christian in that case to be 
avoided for his amendment, leaving the Pagan to himself, and to God, as not caring to judge him. 

(31) Besides their falsely translating "Image" instead of " Idol," they have also another way of 
falsifying and corrupting the Scripture, by introducing the word " Image into the text, when, in the 
Hebrew or Greek, there is no such thing; as in these notorious examples, " To the Image of Baal : 
the Image that came down from Jupiter :" where they are not content to understand " Image" rather 
than "Idol," but they must intrude it into the text, though they know full well it is not in the Greek. 

Not unlike this kind of falsification, is that which has crept as a leprosy through all their Bibles, and 
which, it seems, they are resolved never to correct, viz. their translating Sculptile and Conjlalile, graven 
Image, and molten Image ; namely, in the first Commandment ; where they cannot be ignorant, that 
in the Greek it is " Idol," and in the Hebrew, such a word as signifies only a " graven thing," not 
including this word " Image." They know that God commanded to make the images of Cherubins, 
and of Oxen, in the Temple, and of the Brazen Serpent in the Desert; and therefore their wisdoms 
might have considered, that he forbad not all graven Images, but such as the Gentiles made, and wor- 
shipped for Gods ; and therefore,. Nen fades tibi Sculptile, coincide with those words that go before, 
" Thou shalt have no other Gods but me." For so to have an Image, as to make it a God, is to make 
it more than an Image : and therefore when it is an Idol, as were the Idols of the Gentiles, then it is 
forbidden by this Commandment. Otherwise, when the Cross stood many years upon t-heTable, in Queen 
Elizabeth's Chapel, pray was it against this Commandment ? or was it idolatry in her Majestv, and her 
counsellors, that appointed it there ? or do their brethren the Lutherans beyond seas, atthisday, commit 
idolatry against this Commandment, who have in their Churches the Crucifix, and the Holy Images of 
the Mother of God, and of St. John the Evangelist ? or if the whole story of the Gospel concerning 
our Saviour Christ, were drawn in Pictures and Images in their Churches, as it is in manv of ours, 
would they say, it were a breach of this commandment ? Fie for shame ! fie for shame ! that they 
should with such intolerable impudence and deceit ahuse and bewitch the ignorant people against their 
own knowledge and consciences. 

For do they not know, that God many times forbad the Jews either to marry or converse with the 
Gentiles, lest they might fall to worship their Idols, as Solomon did, and as the Psalm reports of them ? 
This then is the meaning of the Commandment, neither to make the Idols of the Gentiles,, nor any 
other, either like them, or as Jeroboam did in Dan and Bethel, (a) By this Commandment we are 
forbidden, (not to make Images, but) to make Idols, or to worship Images, or any thing else, as God. 
" I do not," says St. Jo. Damascene, " worship an Image as God ; but by the Images and' Saints I 
give honour and adoration to God ; for whose sake I respect and reverence those that are his friends." (b) 
" All over the world," says Pope Adrian I. " wheresoever Christianity is professed, sacred Images 
are honoured by the faithful, &cc. By the Image of the Body which the Son of God took for our Re- 
demption, we adore our Redeemer who is in Heaven ; far be it from us, that we (as some calumniate) 
should make Gods of Images : we only express the love and zeal- we have for God, and his Saints : and 
as we keep the Books of the Holy Scripture, so do we the images, to remind us of our duty, still pre- 
serving entire the purity of our faith." (c) Learn from St. Jerorn, after what manner they made use 
of holy Images in his time; he writes in the epitaph of Paula, " That she adored prostrate on the 
ground, before the Cross, as if she saw our Lord hanging on it-" And in Jonas, chap. 4. he proves, 
that out of the veneration and love they had for the Apostles, they generally painted their images on the 
vessels, which are called Saucomaries. And will Protestants say, that this was idolatry ? 

R The 

(a) 3 Kings, chap. 12. v. 28. Psal. 105, v. 19.. (b) St, jo, Damas, Orat. 3, (c) Adrian L Pontif. Ep, ad Con- 
Stan. Si Irenx. Impp. 



66 



Protestant Translations against the 



^ The Book, 
y\ Chapter, 
^ andVer. 

$ Isaiah, 
g chap. 30. 
^ ver. 22. 



1 

g Habbak. 
vi cna P 



2. 



ver. 18. 



Daniel, 
chap. 14. 
ver. 4. 



The Vulgate Latin 
Text. 



£$uid prodest sculp 
tile, quia sculpsit Mud 
fictor suus conflatile. 
& imaginetn falsam ? 



(33) Et contamina- 
bis laminas scidptilium 
argenti tui, & vesti- 
mer.tum conflatilis auri 
tui, 



The true English ac- 
cording to theRhe- 
mish Translation. 



(34) nm 
Idola manufacta, 



And thou shalt 
contaminate the 
plates of the Sculp- 
tils of thy silver, 
and the garment of 
the Molten of thy 
goldo 



What profiteth 
the thing engraven, 
that the forger 
thereof hath graven 
it a molten, and a 



false 



image 



Because I wor- 
ship not Idols made 
with hands* 



Corruptions in the Pro- 
testant Bibles, printed 
A.D.1562, 1577,1579. 



(33) Ye shall de- 
file also the covering 
of the graven ima- 
ges of silver, and 
the ornament of thv 
molten images of 
gold. 



What profiteth 
the image, for the 
maker thereof hath 
made it an image, 
and a teacher of 
lies ? 



(34) I worship 
not things that be 
made with hands. 



The last Trans, of W 
the Protes. Bible, y. 
Edit. Lond. anno ^ 
1683. <A 

K 

In this also || 
they trans- j$ 
late graven $ 
and molten K 
images, in- u 
stead of gra- yj 
ven and mol- $ 
ten things, or W. 
idol, I 



What pro- 
fiteth thegra- 
ven image, 
that the 
maker there- 
of hath gra- 
ven it, the 
molten 
image, and a 
teacher of 
lies ? 



Though 
they have cor- 
rected it, yet 
the two last 
chapters are 
omitted in 
their small 
impressions 
for Apocry- 
pha. 



Use of Sacred Images. 



67 



(33) ) HP S H"E two Hebrew words, Pesilim and Masscchoth, which in the Latin signify Scuiptilia and Cm; = 
JL fiatilia, they in their translation render into English by the word Images, neither word being 
Hebrew for an Image: Thus, if one should ask, what is the Latin for an Image ? and they should tell 
him Sculptile : Whereupon he seeing a fair painted image on a table, might perhaps say, eece egregium 
Sculptile ; which, doubtless, every boy in the grammar-school would laugh at. And this I tell them., 
because I perceive their endeavour to make Sculptile and Image of the same import ; which is most evi- 
dently false, as to their great shame appears from these words of Habbakuk : Quid prodest Sculptile? &c. 
which, contrary to the Hebrew and Greek, they translate, " What profited! the Image ?" &c, as you 
may see in the former page. 

I wish every common reader was able to discern their falsehood in this place : First, they make 
Sculpcre Scuptile no more than " To make an Image ;" which being absurd, as 1 have hinted, (because 
the Painter or Embroiderer making an Image cannot be said Sculpere Sculptile) might teach them that the 
Hebrew has in it no signification of Image, no more than Sculpcre can signify " To make an Image: " 
And therefore the Greek ^vision, and the Latin Sculptile, precisely, for the most part, express neither 
more nor less than a " Thing graven ;" but yet mean always by these words, a " Graven Idol," to 
which signification they are appropriated by use of Holy Scripture ; as are also Simulacrum, Idolum, 
Conflatilc, as sometimes Imago : In which sense of signifying Idols, if they did repeat Images so often, 
although the translation were not precise ; yet it would be in some part tolerable, because fhe sense 
would be so ; but when they do it to bring all holy Images into contempt, even the Image of our Sa- 
viour Christ crucified, they may justly be controlled for false and heretical Translators. —Cotvftatile 

here also they falsely translate Image, as they did before in Isaiah, and as they have done Sculptile-, 
though two different words ; and, as is said, each signifying a thing different from Image. But where 
they should translate Image, as, Imaginem falsam, " A false Image," they transhte another thing, with- 
out any necessary pretence either of Hebrew or Greek, clearly avoiding here the name of Image, be- 
cause this place tells them, that the Holy Scripture speaketh against false Images ; or, as themselves 
translate, such Images as teach lies, representing false Gods, which are not. Idolum nihil est, as the 
Apostle says, tsf non sunt Dii, qui manibus fiunt. Which distinction of false and true Images, our Pro- 
-testant Translators will not have, because they condemn all Images, even holy and sacred also ; and 
therefore make the Holy Scriptures to speak herein according to their own fancies. What monstrous 
and intolerale deceit is this ! 

(34) Wherein they proceed so far, that when Daniel said to the King, " I worship not Idols made 
with hands," they make him say, " I worship not things that be made with hands," leaving out the 
word Idols altogether, as though he had said, nothing made with hands was to be adored, not the 
Ark, nor the Propitiatory, no, nor the holy Cross itself, on which our Saviour shed his precious 
blood. As before they added to the text, so here they diminish and take from it as boldly as if there 
had never been a curse denounced against such manglers of Holy Scripture. 

See you not, that it is not enough for them to corrupt and falsify the text, and to add and take away 
words and sentences at their pleasure, but their unparalleled presumption emboldens them to deprive the 
people of whole chapters and books, as the two last chapters of Daniel, and the rest which they call 
Apocrypha, which are quite left out in their new Bibles. When all this is done, the poor simple peo- 
ple must be glad of this castrated Bible, for their " Only Rule of Faith." V<s I Fee ! 

The reason they give for rejecting them is, as I told you above, *'« That they have formerly been 
doubted of 1 ' but if you demand, why they do not, for the same reason, reject a great many more in 
the New Testament ? the whole Church of England answers you in Mr. Rogers's words, and by 
him, " How be it we judge them (viz. books formerly doubted of in the New Testament) Canonical, 
not so much because learned and godly men in the Church so have, and do receive and allow of them, 
as for that the Holy Spirit in our hearts doth testify that they are from God." See Rogers's Defence 
of the Thirty-nine Articles, page 31, 32. So that Protestants are purely beholden to the private Spi- 
rit in the hearts of their Convocation-men, for almost half the New Testament ; which had never 
been admitted by them in the Canon of Scripture, if the said " Private Spirit in their hearts had not 
testified their being from God ;" no more than the rest called Apocrypha, which they not only thrust 
out of the Canon, but omit to publish in their smaller impressions of the Bible ; because, forsooth, the 
holy private Spirit in their hearts, testifies them to speak too expressly against their 'heretical doctrines. 1 

The 



68 



Protestant Translations against 



The Book, 
Chapter, 
and Ver. 



Acts Apos, 
chap. 2. 
ver. 2.7. 



^ Genesis, 
w chap. 37. 
$ ver. 35. 



y) Genesis, 
M chap. 42. 
P ver. 38. 



X Genesis, 
chap. 44. 
v. 29. 31. 



3 Kings, 
chap. 2. 
ver. 6, 9. 



The Vulgate Latin 
Text. 



(35) Quoniam non 
dere Ungues ' animam 
me am in Inferno? 



The trueEnglishac- 
cordingtotheRhe- 
mish Translation. 



Because thou wilt 
not k ive my ' Soul 
in Hell.' 



I will go down to 
my son into * Hell' 
mourning* 



(36) Descendant 
ad fi/ium mewn lugens 
in 4 Infer mt?n? bl^W, 
£k>(, Infer nus ; for 
so are the Hebrew, 
Greek, and Latin 
■words for He//. 



Deducetis canos You will bring 
meos cum dolore ad down my grey hairs 
Inferos? with sorrow unto 

< Hell.' 



Corruptions in the Pro- 
testant Bibles, printed 
A.D. 1562, 1577,1579. 



(35) Thou 4 shah' 
not leave my * Car- 
cass in the Grave.' 

Beza. 

Thou wilt not 
leave my Soul in 
« the Grave.' (Bib. 

, S790 



(36) I will go 
down into * the 
Grave unto* my son 
mourning. 



The last Trans, of $ 
the Protes. Bible, ^ 
Edit. Lond. anno V) 
1683. Vt 



Deducetis canos 
meos cum mcerore ad 
i Inferos? 



I — Ad 6 Inferos? 



- — With sorrow 
unto 1 Helh' 



Instead of ' Hell, 
they say « Grave.' 



With sorrow un- 
to * the Grave* 



It is cor- ^ 
rected in this $ 
translation. |jj 

X 



X 
X 



I will go HA 
down into X 
the ' Grave.' $ 



X 

8 

For 4 Hell,' X 
they also say, y. 
Grave.* ^ 



X 



X 
X 

With sor- $ 
row unto the X 
4 Grave.' X 



— Unto 4 HehV 



* To the Grave.' 



— To the X 
* Grave.' g 




Limbus Patrum and Purgatory. 



69 



THE doctrine of our pretended Reformers 5s, that " There was never, from the beginning of the 
world, any other place for souls, after this life, but only two, to wit, Heaven for the blessed, and 
Hell for the damned." This heretical doctrine includes many erroneous branches : First, that all the 
holy Patriarchs, Prophets, and other holy men, of the Old Testament, went not into the third place, 
called Abraham's Bosom, or Limbus Patrum ; but immediately to Heaven: That they were in Heaven 
before our blessed Saviour had suffered death for their redemption : Whence it will follow, that our Sa- 
viour was not the first man that ascended, and entered into Heaven. Moreover, by this doctrine it will 
follow, that our Saviour Christ descended not into any third place, in our creed called Hell, to deliver 
the Fathers of the Old Testament,- and to bring them triumphantly with him into Heaven: And so, 
that article of the Apostle's Creed, concerning our Saviour's descent into Hell, must either be put out, 
as indeed it was by Beza in the Confession of his Faith, printed anno 1564, or it must have some other 
meaning; to wit, either the lying of the body in the grave, or, as Calvin and his followers will have 
it, the suffering of Hell-Torments, and pains upon the Cross, (d) 

(35) In defence of these erroneous doctrines, they most wilfully corrupt the Holy Scriptures ; and 
espec ially Btza, who in his New Testament, printed by Robert Stephens, anno 1556, makes our Sa- 
viour Chris*: say thus to his Father, non derelinques cadaver meum in Sepulchro ; for that which the He- 
brew, Greek, and Latin, and St. Hierom, according to the Hebrew, say, non derelinques animam meant 
in lnfetno. Thus the Prophet Dav?d speak it in Hebrew :(e) Thus the Septuagint uttered in Greek: 
Thus the Apostle St. Peter alledges it: Thus St. Luke in the Acts of the Apostles : And for this, St. 
Augustine calls him an Infidel that denies it. Yet all this would not suffice to make Beza translate it 
so ; because, as he savs, he would avoid (certain errors, as he calls them) the Catholic Doctrine of 
Limbus Patrum and Purgatory. And therefore, because else it would make for the Papists Doctrine, he 
translates Animam', Carcase; Infernum, Grave, (f). 

And though our English Translators are ashamed of this foul and absurd corruption, yet their in- 
tention appears to come not much, if any thing at all, short of Beza's; for, in their Bible of 1579, 
they have it in the text, 46 Thou wilt not leave my Soul iri the Grave ;" and in the margin they pur, 
4< Or Life, or Person ;" thereby advertising the Reader, that if it please him, he may read thus, 
" Thou shalt not leave my Life in the Grave," or, " Thou shalt not leave my Person in the Grave :" 
As though either man's Soul or Life were in the Grave, or Anima might be translated Person. I said, 
thev were ashamed of Beza's translation ; but one would rather think, they purposely designed to make 
it worse, if possible. But you see the last Translators have indeed been ashamed of it, and have cor- 
rected it. See you not now, what monstrous and absurd work our first pretended Reformers made of 
the Holy Scriptures, on purpose to make it speak for their own turns? By their putting Grave in the 
text, they design to make it a certain and absolute conclusion, howsoever you interpret Soul, that the 
Holy Scripture, in this place, speaks not of Christ's being in Hell, but only in the Grave ; and that 
according to his Soul, Life, or Person ; or, as Beza says, his Carcase. And so his "Soul in Hell," 
as the Scripture speaks, must be his Carcase, Soul, or Life in the Grave, with them. But St. Chry- 
sostom says,(g) *' He descended to Hell, that the souls which were there bound, might be loosed." 
And the words of St. Trenaus are equally plairt : " During the three days he conversed where the 
dead were : As the prophesy says of him, he remembered his holy ones who were dead, those who be- 
fore slept in the Land of Promise ; he descended to them, to fetch them out, and save them. "(h) 

(36) How absurd also is this corruption of theirs, " I will go down into the Grave unto my Son?" 
as though Jacob thought that his son Joseph had been buried in a grave ; whereas, a little before, he 
said, that some " Wild Beast had devoured him :" But if they mean the state of all dead men, by 
Grave, why do they call it Grave, and not Hell, as the word is in Hebrew, Greek, and Latin? But 
I must demand of our latter Translators, why they did not correct this, as they have done the former, 
seeing the Hebrew, Greek, and Latin words are the same in both ? It cannot be through ignorance, 1 
find: No, it must have been purely out of a design to make their ignorant Readers believe, that the 
Patriarch Jacob spoke of his body only to descend into the Grave to Joseph's body : For as concerning 
Jacob's soul, that, by their opinion, was to ascend immediately after his death into Heaven, and not 
descend into the Grave. But if Jacob was forthwith to ascend in soul, how could he say, as they trans- 
late, " I will go down into the grave, unto my son, mourning?" As if, according to their opinion, he 
should say, " My son's body is devoured by a beast, and his soul is gone up to Heaven :" Wei!, " I will 
go down to him into the Grave." 

i S The 

(d) Calvin's Instit. lib. 2. c. 16. Sect. 10. and in his Catechism, (e) Psal. 15. ver, 10. (f) See Beza's Annotat. 
in Act. 2. (g) St. Chrys. in Eph, 4. (h) S. Irenaus, lib. 5. fine. 



7° 



Protestant Translations against 



The Book, 
Chapter, 
and Ver. 



Psalm 3 



5* 



Psalm 89. 
ver. .49. 



Hosea, 
chap. ; 13, 
ver. 14. 



. 1 Corinth. 
I chap, 
g ver. 55. 

5# 



1 5- 



$ Psalm. 6. 
I v er. 5. 

» 

K 

^ Proverbs, 
yX chap. 27. 
^ vers. 20. 

n 



Hebrews, 
chap. 5. 



% ver. 7. 

K 
K 
M 
K 
X 



The Vulgate Latin 
Text. 



(37) Et eruisti ahi- 
mam meam ex '. Infer- 
no inferiori.' 



(38) Emit ani- 
mam suam manu ' In- 
feriV 

Ero mors iua, 
mors, mors us turn ero 
c InferneJ VlNUJ 



Ubi est, mors, sti- 
mulus tuus ? ubi est, 
' Infer ■«<?,' victor iatua? 

sees. 



/« e Inferno'' autem 
quis conftebitur tibi ? 



4 Infernus* & per- 
ditio nunquam implen- 
tur. 



(39) 

carnis sua preces sup- 
plicationesque ad eum, 
qui possit ilium salvum 
facere a morte, cum 
clamore valido iff la- 
chrymis offerens, exaU' 
ditus est £ Pro sua re- 
verential 



The true English ac- 
cording to t he R he- 
rn ish Translation. 



Thou hast deli- 
vered my soul from 
the i Lower Hell." 5 



Shall he deliver 
his soul from the 
hand of < Hell ?' 



G death, I will be 
thy death; I will be 
thy sting, O ' Hell.' 



Where is, O death, 
thy sting? where is, 
O < Hell,' thy vic- 
tory ? 



But 



in 



Hell,' 



who shall confess to 
thee ? 



« Hell 5 and de- 
struction are never 
full. 



Who in the days 
of his flesh, with a 
strongcryand tears, 
offering prayers and 
supplications to him 
that could save him 
from death, was 
heard * For his re- 
verence.' 



Corruptions in the Pro- 
testant Bibles, printed 
A.D. 1562, 1577, 1579. 



(37) Thou has: 
delivered my sou! 
from the * Lowest 
Grave.' 

(38) Shall he de- 
liver his soul from 
the hand of the 
■ Grave ?» 

— O « Grave,' 1 
will be thy destruc- 
tion. 



O death, where 
is thy sting ? O 
* Grave,' where is 
thy victory ? 



They say, 
the Grave.' 



In 



The last Trans, of 
the Protest. B.ble, 
Edit. Lond. anno 
I683. 



Instead ot 
lower' Heli, 
ley say, ' low - 
est' Hell'. 



* The Grave' and 
destruction are ne- 
ver full. 



(39) * Which' in 
days of his 'flesh, 
' offered up' pray- 
ers, with strong 

* crying, unto' him 
that * was able to' 
save him fromdeath, 

* and' was heard, 'In 
that which he fear- 
ed.' 



Shall he de- 
liver his sou. 
1 roni the hand 
r the'uraver' 



O death, I 
vill be thy 

Plagues O 
" Grave,' I will 

c thy destruc- 

011. 

For * Hell,' 
hey say, 
Grave.' 



Inthe'Grave, v\ 
vho shall give ^ 
hee thanks ?' YJ 



Corrected. $ 



Who in the 
days, &c. 'Ana $ 
was heard in 
that he feared.' 



Limbl; s Pat rum and Purgatory, 



7 1 



CS7 ) T UNDERSTAND, good reader, that in the Old Testament none ascended into Heaven, 
f^J " This way of the holies," as the Apostle says, " being not yet made open ;" fi) because 
our Saviour Christ himself was to " Dedicate that new and living way," and begin the entrance in his 
own person, and by his passion to open Heaven ; for none but he was found worthy to open the Seals, 
and to read the Book There.ore. as I said before, the common phrase of the Holy Scripture, in the 
"Old Testament, is even of the best ot men, as well as others, that dying, they went down, ad Inferos , 
or -ad Infei num. ; that is, descended not to the Grave, which received their bodies only ; but ad In/eras, 
" into Hell," a common receptacle for their souls. 

So we say in our creed, that our Saviour Christ himself descended into Hell, according to his souL 
So St. Hierom, speaking of the state of the Old Testament, (k) says, " If Abraham, Isaac, and Jacob 
■were in Hell, who was in the kingdom of Heaven ?'.' and again, " Before the coming of Christ, Abra- 
ham was in Hell ; after his coming, the Thief was in Paradise." And lest it might be objected, that 
Lazarus being in Abraham's bosom, saw the rich glutton afar off in Hell : and that therefore both Abra - 
ham and Lazarus seem to have been in Heaven, the same holy Doctor resolves it, that Abraham and 
Lazarus also were in Hell, but in a place of great rest and refreshing ; and therefore very far off from the 
miserable wretched glutton, that by in torments. Which is also agreeable to St. Augustine's interpretation 
of this place, (1) in the Psalm, " Thou hast delivered my soul from the lower Hell ;" who makes this 
sense of it, that the lower Hell is the place wherein the damned are tormented ; the higher Hell is that,, 
wherein the souls of thejusi tested, calling both places by the name ot Hell. To avoid this distinction 
of the inferior and higher Hell, our first translators, instead of lower Hell, rendered it lowest Grave ; 
which they would not for shame have done, had they hot been afraid to say in any place of Scriptuie 
(how plain soever) that any soul was delivered or returned from Hell, lest it might then follow, that 
the Patriarchs and our Saviour Christ were in such a Hell : and though the last translation has restored 
the word Hell in this place ; yet so loth were our translators to hear the Scripture speak of Limbus Pa- 
trum or Purgatory, that they still retained the superlative lowest, lest the comparative lower (which is 
the true translation) might seem more clearly to evince this distinction between the superior and inferior 
Hell ; though they could not at the same time be ignorant of this sentence of Tertullian ; " I know- 
that the bosom of Abraham was no Heavenly place, but only the higher Hell, or the higher part of 
Hell "(m) Nor can I believe, but they must have read these words in St. Chrysostom, upon that place of 
Esai : " I will break the brazen gates, and bruise the iron bars in pieces, and will open the treasure 
darkened," &c. So he (the Prophet) calls Hell, says he; " For although it were Hell, yet it held the 
holy souls, and precious vessels, Abraham, Isaac, and Jacob " (n) 

(38) And thus all along, wherever they find the word Hell, that is, where it signifies the place in 
which the Holy Fathers of the Old Testament rested, called by the Church Limbus Patrum, they are 
sure to translate it Grave ; a word as much contrary to the signification of the Greek, Hebrew, or La- 
tin words, as Bread is to the Latin word Lac. If I ask them, what is Hebrew, Greek, or Latin for 
Hell, must they not tell me, SlN{^ a^g, Infernus P If 1 ask them, what words they will bring from 
those languages to signify Grave, must they not say, *Hp rdtp^ Scpulchrum ? with what face then can 
they look upon these wilful corruptions of theirs ? 

(39) Note here another most damnable corruption of theirs; instead of translating, as all antiquity,, 
with a general and full consent, has ever done in this place, " That Christ was heard of his Father, for 
his reverence ;" they read, " That he was heard in that which he feared ;" or, as this last Bible has 
it, " And was heard in that he feared." And who taught them this sense of the text ? doubtless 
Beza ; whom, for the most part, they follow ; and he had it from Calvin, who, he says, was the first: 
that ever found out this interpretation. — And why did Calvin invent this, but to defend his blasphemous 
doctrine, " That our Saviour Jesus Christ, upon the Cross, was horribly afraid of damnation: and that 
he was in the very sorrows and torments of the damned : and that this was his descending into Hell : and 
that otherwise he descended not." Note this, good reader, and then judge to what wicked end this 
translation tends. Who has ever heard of greater blasphemy ? and yet they dare presume to force the 
Scripture, by their false translation, to back them in it; " He was heard in that which he feared;" 
as if they should say, he was delivered from damnation, and the eternal pains of Hell, of which he was 
sore afraid. What dare they not do, who tremble not at this ? 

The 

(i) Heb. 9. v. 8. Heb. 10. ver. 20. (k) Epitaph. Nepot. cap 3. (1) St. Aug. in Ps. 85. ver. 13. (m) TertuL 
I.4. adversus Marcion. (n) S. Chrysost. Horn, quod Christus sit Deus, To. 5. 



J2 



Protestant Translations against 



§ The Book, 
$ Chapter, 
vi and Ver. 



$ Romans, 
^< chap. 2. 
ft ver. 26. 



St. Luke, 
$ chap. 1. 
& ver. 6. 

8 



« Apocalyp. 
ft chap. 19. 
^ ver. 8. 

P ^ , 
5? aTimoth. 

$ chap. 4. 
^ ver. 8. 



2 Thessa], 



chap. 



1. 



ver. 



5> 



6. 



^ Hebrews, 
$ chap. 6. 
$ ver. ic. 



The Vulgate Latin 
Text. 



(39) Si igitur pr se- 
ptulum justitias, 5k 
^ aT a, /eg™ custodiat, 
&c. 

Erant autem justly 
amboanteDeum, 
incedentes in omnibus 
mmdaiis £5° justified- 
tionibus, 

Domini sine querela. 



Byss inum enim jus- 
tificationes sunt sanc- 
torum^ tct tttxaiuijAaTz. 

(40) In reliquo, re- 



The true English ac- 
cording to theRhe- 
mish Translation. 



If then the pre- 
puce keep the jus- 
tices of the law, Sec. 



And they were 
both just before 
God, walking in all 
the commandments 
and justifications of 
our Lord, without 
blame. 

For the silk are 
the justifications of 
saints. 

Concerning the 



posita est mihi, corona \ rest, there is laid up 



J US tit 1(2, t»£ Stxxioavvw;, 

quam reddet mihi Do- 
minus in ilia die jusfus 
judex, I 5i*aio? £fiT>i; 
life. 

In exemplum 

JUSti, oixaiaj, jlldicH 

Dei, ut digni habea- 
mini in regno Dei, pro 
quo £5* patiamini, si 
tamen justum est* 



for me a crown of 
justice, which our 
Lord will render to 
me in that day a 
just judge. 

For an example of 
the just judgment 
of God, that you 
may be counted 
worthy of the king- 
dom of God, for 



Wow £ri , apud Deum , which you suffer, 
retnbuere tribulation- that vet it be just 



em iis qui vos tribulant. 



■A 



Non enim injustus, 
aJtxo?, Deus, ut obli- 
viscatur operis vestri, 
13c. 



with God to repay 
tribulation to them 
that vex you, and 
to you that are 
vexed, rest with us, 
&c. 

For God is not 
unjust, that he 
should forget your 
works, Sec. 



Corruptions in the Pro- 
testant Bibles, printed 
A. D. 1562,1577,1579. 



(39) If the uncir- 
cumcision keep the 
ordinances of the 
law. 

And they were 
both righteous be- 
fore God, walking 
in all the command- 
ments and ordinan- 
ces of the Lord 
blameless. 

For the fine linen 
are the righteous- 
ness of saints. 

(40) Henceforth 
there is laid up for 
me a crown of right- 
eousness, which the 
Lord the righteous 
judge shall give me, 
Sec. 

Rejoice, 61c. 

which is a token of 
the righteous judg- 
ment of God, that 
you may be count- 
ed worthy of the 
kingdom of God, 
for which ye suffer. 
For it is a righteous 
thing with God, to 
recompence tribu- 
lation to them that- 
trouble you, and to 
you that are trou- 
bled rest. 

God is not un- 
righteous, to forget 
your good works 
and labour. 



The last Trans, of 
the Protest. Bible, 
Edit. Lond. anno 
I6S3. 



If therefore y> 
the uncircum- w 
sion keep the ^ 
righteousness ^ 
of the law. ^ 

And theywere M 
both righteous (X 
before God, ^ 
walking in all ^ 
the command- o{ 
ments and or- 
dinances of the 
Loid blame- 
less. 

For the fine 
linen is the » 
righteous- $ 
nessof saints. ^ 

For justice, vh 
they translate ^ 
righteous- Y( 
ness : and for $ 
a just judge, g 
they say, a g 
righteous $ 

j ud g e - » 
Here also \ 

they say $ 

righteous $ 

judgment, g 

andrighteous ft 

thing, in- V) 

stead of just, ^ 

&c. ft 



For God is 
not unright- 
ous, Sec. 



Justification, and the Reward of Good Works. 73 

(39) A tne art: ' c ' e °f Justification has many branches, and as their errors therein are manifold, so 
jr\_ are their English translations accordingly in many respects false and heretical : first, against 
Justification by Good Works, and by keeping the Commandments, they suppress the very name of 
Justification in all such places where the word signifies the Commandments, or the Law of God ; and 
where the Greek signifies most exactlyjustices and Justifications, according as our vulgate Latin trans- 
lates, Justitias & Justificationes, there the English translations say, Statutes or Ordinances ; as you see 
in these examples, where their last translation, because they would seem to be doing, though to small 
purpose, changes the first corruption, " Ordinances of the Lav/," into Righteousness; another word, 
as far from what it should have been, in comparison, as the first : and to what end is all this, but to 
avoid the term Justifications ? they cannot be ignorant how different this is from the Greek, which they 
pretend to translate — In the Old Testament, perhaps they will pretend that they follow the Hebrew 
word, which is C3^pn j and therefore they translate Statutes and Ordinances; (Righteousness too, if 
they please) ; but e. en there also, are not the seventy Greek interpreters sufficient td teach them the 
signification of the Hebrew word, who always interpret it, hxuiapMa ; in English, Justifications? 

But admit that they may control the Septuagint in the Hebrew ; yet in the New Testament they do 
not pretend to translate the Hebrew, but rather the Greek. What reason have they then for rejecting 
the word Just and Justifications ? surely, no other reason, but that which their master Beza gives for 
the same thing ; saying, that " he rejected the word Justificationes, on purpose to avoid the cavils that 
might be made from this word, against Justification by Faith." (a) As if he should say, this word, 
truly translated according to the Greek, might minister great occasion to prove, by so many places of 
Scripture, that man's Justification is not by Faith only, but also by keeping the Law, and observing the 
Commandments of God ; which, therefore, are called according to the Greek and Larin, Justifica- 
tiones, because they concur to Justification, and making a man just: as by St. Luke's words, also, is 
well signified ; which have this allusion, that they were both just, because they walked in all the Jus- 
tifications of our Lord ; which they designedly suppress by other words. 

(40) And hereof it also rises, that when Beza could not possibly avoid the word in his translation, 
Apoc. 19. 8. " The Silk is the Justification of Saints ;" he helps the matter with this commentary, 
" That Justifications are those good Wotks, which are the Testimony of a lively Faith." (b) But our 
English translators have found another way to avoid the word, even in their translations : for thev, be- 
cause they could not say Ordinances, translate, li The Righteousness of Saints ;" abhorring the word . 
"Justifications of Saints," because they know full well, that this word includes the Good-works- of 
Saints: which works, if they should in translating, call their Justifications, it would rise up against 
their ** Justifications by Faith only:" therefore, where they cannot translate Ordinances and Statutes, 
which are terms fat these off from Justification, they say, Righteousness, making; it also the plural num- 
ber; whereas the more proper Greek word for Righteousness, is iuOutu;, (Dan. 6. 22.) which there 
some of them translate Unguiltiness, because they will not translate exactly if you would hire them. . 

And by their tranflating Righteous, instead of Just, they bring it, that Joseph was a righteous man, 
rather than a just man ; and Zachary and Elizabeth were both righteous before God, rather than just ; 
because when a man is called just, it sounds that he is so indeed, and not by imputation only. Note 
also, that where Faith is joined with the word Just, they omit not to translate it Just, " The Just shall 
live by Faith," to signify, that " Justification is by Faith alone," (c) 

(41) These places, (2 Tim. 3 Thess. and Heb.) do very fairly discover their false and corrupt inten- 
tions, in concealing the word Justice in all their Bibles ; for, if they should translate truly, as thev 
ought to do, it would infer, (d) that men arc justly crowned in Heaven for their good Works upon-,; 
Earth, and it is God's Justice so to do ; and that he will do so, -because he is a just Judge, and because 
he will shew his just judgment ; and he will not forget so to do, because he is not unjust ; as the An- 
cient Fathers do interpret and expound St. Augustine most excellently declares, that it is God's grace, 
favour, and mercy in making us, by his grace, to live and believe well, and so to be worthy of Heaven ; 
and his Justice and just judgment, to render and repay eternal Life for those Works which himself 
wrought in us : which he thus expresses, «' How should he render or repay as a just Judge, unless he 
hadgiven.it as a merciful Father:" (e) 

W The 



(a) BezaAnnot. in Luk. 1. (b) Beza Annot. In Apoc. 19. (c) Rom. 1. (d) St Chrys. Theodoret, Qecumeti, 
upon these places, (e) St. Aug. de Gra, & lib. Arbitr. cap. 6, 



74 



Protestant Translations against 



X ■ 

$ The Book, iThe Vulgate Latin ThetrueEnglishac 
$ Chapter, J Text. cordingtotheRhe 

mish Translation. 



and Vei 



}X Romans, 
t chap. 8.. 
\{ ver. 18. 

8 



yj Hebrews, 
]a chap. 10. 

Q ver - ' 2 9- 



^ Colossians, 
^ chap. 1. 
^ ver. 12. 



^JPsal. 118. 
$ ver. 112. 

^ Hebrew Sj 
$ chap. 2. 
^ ver. 9. 



(42) Existi mo, 
tppy.\., enim quod non 
sunt condigna passiones 
hujus iemporis ad fu- 
turam gloriam, life. 



(43) Quanto 7nagis 
put at is detcriora me- 
reri, supplicia, -no™ 

piet;, Filium Dei 
conadcaveriU & c. 



For 'I think' that 
the passions of this 
time are not ' con- 
dign to' the glory to 
come, that shall be 
revealed in us. 



(44) Gratias agen- 
tes Deo Patri, qui 
dignos, 

fecit in partem sor- 
tis sanctorum in lu- 
mine. 

(45) Inclinavi cor 
rheum ad faciendas 
justificationes tuas in 
eternum, propter re- 
tributionem. 

(46) Eum autem 
qui modico quam An- 
geli minoratus est, vi- 
-demus Jesum, propter 
passionem 'mortis gloria 
U) honor e coronatum. 



How much more, 
think you, doth 
he ' deserve worse 
punishments,' who 
hath trodden the 
Son of God under- 
foot ? 



Corruptions in the Pro- 
testant Bibles printed 
A.D. 1562/1577, 
*579- 



Giving thanks to 
God the Father, 
who hath made us i 



(42) For I am 'cer- 
tainly persuaded,' 
that the 'afflictions' 
of this time, are not 
'worthy'ofthe glory 
which shall be in 
us. 



(43) How much 
' sorer shall' he ' be 
punished, which 
treadeth'under-foot 
the, Son of God ? 



(44) Giving 
thanks to God the 
Father, « that 7 hath 
'worthy' unto the j made us 'meet to be 



part of the ' lot' of 
the saints in the 
light. 

I have ' inclined' 
my heart to do thy 
' justifications for 
ever for reward.' 

But him that was 
a little lessened un- 
der the Angels, we 
see Jesus, because 
of the passion of 
death,crowned with 
glory. and honour. 



partakers' of the 
' inheritance' of the 
saints in light. 

(45) -I have ap- 
plied my heart to 
fulfil thy statutes 
always, even unto 
the end. 

(46) We see Je- 
sus crowned with 
glory and honour, 
'which' was a little 
'inferior to' the An- 
gels, ' through' the 
'suffering' of death. 



The last transl. \{ 
of the Protest- >• 
ant Bible, edit. ^ 
Lon.an. 1683. )jl 

K 

For ' I reck- X{ 
on' that the $ 
sufferings of $ 
this present u 
time, are not ^ 
' worthy' to $ 
be compared $ 
with the $ 
glory which 6, 
shall be re- g 
vealed in us. ^ 

Of how 
much sorer 
punisment, 
suppose ye, 
shall he "be 
thought 'wor- 
thy' who hath 
trodden un- 
der-foot the 
Son of God. 

Giving 
thanks unto 
the Father 
that hath 
made us 
' meet,' &c. 



unto 
end.' 



' Even 
the 



.8 



But we see 
Jesus, who was 
made a little 
lower than the 
Angels, for the 
suffering of 
death crowned 
with glory and ^ 
honour. 



Merits, and Meritorious Works. 



75 



(-42) T SHALL not say much of this gross corruption, because they have been pleased to correct it in 
£ their last translation : Nor will I dwell on their first words, " I am certainly persuaded," which 
is a far greater asseveration than the Apostle uses ; I wonder how they could thus translate that Greek 
word Aiyt^ai ; but that they were resolved not only to translate the Apostle's words falsely, against 
Meritorious Works, but also to avouch and affirm the same forcibly. And for the words following, 
they are not in Greek, as thev translate in their first English Bibles, " The afflictions are not worthy 
of the glory," &c. because they will not have our suffering here, though for Christ's sake, to merit 
eternal glory; but thus, " The afflictions of this time, are not equal, correspondent, or comparable 
to the glory to come," because they are short, but the glory is eternal ; the afflictions are small and 
few, in comparison ; the glory great and abundant, above measure. By this the Apostle would encou- 
rage us to suffer ; as he does also in another place very plainly, when he says, "Our tribulation, 
which presently is for a moment and light, worketh, (' prepared!,' says their Bible, 1577, with a very 
false meaning) above measure exceedingly, an eternal weight of glory in us." See you not here, that 
short tribulation in this life " Works," that is, causes, purchases, and deserves an eternal weight of 
glery in the next ? And what is that, but to be Meritorious, and worthy of the same ? As St. Cyprian 
says, (f) " O what manner of day shall come, my brethren, when our Lord shall recount the Merits 
of every one, and pay us the reward, or stipend of faith and devotion !" Here you see are Merits, and 
the reward for the same. — -Likewise St. Augustine : (g) " The exceeding goodness of God has provided 
this, that the labours should soon be ended, but the rewards of the Merits shall endure without end ; 
the Apostle testifying, the passions of this time are not comparable," ore. " For we shall receive 
greater bliss, than are the afflictions of all passions whatsoever." 

(43) How deceitfully they deal with the Scripture in this place ! One of their Bibles (h) very falsely 
and corruptly leaving out the words " Worthy of," or " Deserve," saying, " How much sorer shall 
he be punished ?" ccc. And the last of their translations adding as falselv to the text the word 
" Thought :" " How much sorer punishment shall he be thought worthy of?" &c. And this is done 
to avoid this consequence, which must have followed by translating the Greek word sincerely ; to wit. 
if the Greek here, by their own translation, signifies " To he worthy of," or " To deserve," being 
spoken of pains or punishments deserved ; then must they grant us the same word to signify the same 
thing elsewhere in the New Testament, when it is spoken of deserving Heaven, and the kingdom of 
God, as in Luke, ch. 20, and 21. where, if thev translate according to the Greek, which they pre- 
tend to, they should say, " May be worthy," and " They that are worthy ;" and not according to the 
Vulgate Latin, which, I see, they are willing to follow, when they think it may make the more for 
their turn. 

(44) The Greek word txa-.^a-a.:, they translate to make " Meet" in this place, but in other places 
(viz. Mat. 3. c. 8, 11, and v. 8.) they translate tmx.vo$, " Worthy." And why could they not follow the 
old Latin interpreter one step further ? seeing this was the place where they should have shewed their 
sincerity, and have said, that God made us " Worthy" of heavenly bliss ; because they cannot but 
know, that if !«; be " Worthy," then luwuo-ai must needs be " To make worthy." But they follow 
their old master, Beza, (i) who tells them, that here, and here, and so forth, I have followed the old 
Latin interpreter, translating it " Worthy ," but in such and such a place (meaning this for one) I 
chuse rather to say " Meet." What presumption is here! The Greek Fathers interpret it " Wor- 
thy." St. Chrysostom, upon this place, says,(k) " God doth not only give us society with the Saints, 
but makes us also Worthy to receive so great a dignity." And CEcumenius says, that " It is God's 
glory to make his servants Worthy of such good things: And that it is their glory to be made Worthy 
of such things. "(1) 

(45) Here is yet another most notorious corruption against " Merits:" t{ I have applied my heart to 
fulfil thy statutes, always, even unto the end ;" and for their evasion here, they ffy to the ambiguity 
of the Hebrew word ^py, as if the seventy interpreters were not sufficient to determine the same ; but 
because they find it ambiguous, they are resolved to take their liberty, though contrary to St. Hieronij, 
and the Ancient Fathers, both Greek and Latin. 

(46) In fine, so obstinately are they set against Merits, and Meritorious Works, that some of them 
think, (m) that even Christ himself did not merit his own glory and exaltation: For making out of 
which error, I suppose, they have transposed the words of this text, thereby making the Apostle sav, 
that Christ was made inferior to Angels by his suffering death ; that is, says Beza, " For to suffer 
death ;" by which they quite exclude the true sense, that " For suffering death, he was crowned with 
glory ;" which are the true words and meaning of the Apostle. But in their last translations they so 
place the words, that they will have it left so ambiguous, as you may follow which sense you will: 
Intolerable is their deceit ! 

The 



(f) St. Cyprian, Ep. 56. v. 3. (g) St. August. Serffl. 57.de Sanct. (h) Bible of 1562. (i) Beza Annotat. in 3. 
Matth. Nov. Test. 1556. (k) CEcum. in Caten. (1) St. Basil. in Orat. Litvir. (m) See Calvin, in Epist. ad Philip. 



7 6 



Protestant Translations against 



The Book, 
Chapter, 
and Ver. 



)k Sr. John, 
$ chap. i. 
V, ver. 1 2. 



/X i Corinth. 
| chap. 15. 
ft ver. 10. 



Ephesians, 
chap. 3. 
ver. 12. 



2 Corinth. 
$ chap. 6. 
ver. _L. 



Romans, 
chap. 5. 
ver. 6. 



ft 1 Ep.John, 

g cha P- 5- ' 

V) ver.. %, 



The Vulgate Latin 
Text. 



g St. Matth 
% chap. 19. 
^ ver. 11. 

I 

t 



(47) Quotquot au- 
tem receperunt eian, 
dedlt eis ' Potestateiti 
l^eiav jilios Dei fieri. 

(48) — Sed abun- 
dantius Mis omnibus 
laboravi : non ego au- 
tem, sed gratia Dei 
4 mecutn.' »' %a ' f ir t» 01a 

(49) /a quo habe- 
mas jiduciam Iff ac- 
eessum in confidentia 
per /idem ejus. 



(50) 6 Adjuvantes,' 
Tvjif,yc,vm<;, autem iX- 
hortamur, ne in vacu- 
um gratia?n Dei reci- 
piatis. 

(51) Ut quid enim 
Cbristus, cum adbuc 
4 infirmi essemus, 

vfAvv de^ivZ", secundum 
tempus pro impiis mor- 
tuus est. 

(52) Hac est enim 
char it as Dei, us -man- 
data ejus custodiamus : 
£y mandata ejus 4 gra- 
vid non sunt., a i 

I 



iaptiai ax. ticrnv 



(53) Qy' 1 dixit Mis, 
6 non omnes capiuntj 

a vjccvn*; xuf£cn,:'verbum 

istud, sed quibus da- 
tum est. 



The trueEnglish ac- 
cord in g to theRhe- 
mish Translation. 



But as many as 
received him, he 
gave them * Power' 
to be made the sons 
of God. 

— But I have la- 
boured more abun- 
dantly than all thev; 
yet not I, but the 
grace of God 4 with 
rae.' 



In whom we have 
4 affiance' and 4 ac- 
cess' in confidence, 
by the faith of him. 



And 'we helping,' 
do exhort, that you 
receive not the 
grace of God in 
vain. 

For, why did 
Christ, when we as 
yet 4 were weak,' 
according to the 
time, die for the 
impious. 

For this is the 
charity of God, that 
we keep his com- 
mandments : And 
his commandments 
are not ' heavy.' 

— - All men 4 do 

not' receive this 
saying. 



Corruptions in the Pro- 
testant Bibles, printed 
A.D. 1562, 1577,1579. 



(47) But as many as 
received him, he gave 
them ' Prerogative,' 
( Dignity, saysBeza)to 
be the sons of God. 

(48) — yet not I, 
but the grace of God 
' which is* with me. 



(49) ' By 9 whom 
we have * boldness' 
and 4 entrance, with 
the' confidence 
4 which is' by the 
faith of him, or in 
him, as Beza has 
it. 

(50) And we'God's 
labourers,' &c. In 
another Bible, We 
' together are God's 
labourers.' 

(51.) Christ, when 
we were yet of no 
* strength, died' for 
the 4 ungodly.' 



(5*> 



-And his 
commandments are 
not * grievous.' 



C53) — All men 
4 cannot*receive this 
saying. 



x 

The last Trans, of $ 
the Protes. Bible, M 
Edit. Loncl. anno Y) 

8 

Corrected. ^ 



—Yet not$ 
I, but the g 

grace of God ft 
which was $ 
with me. ^ 



Corrected. 



Corrected. 



ft 



ft 
ft 
ft 

For when we ft. 
were yet'with- ft 
out strength,' ft 
in due time Yl 
Christ died for )ft 
the ungodly. \ 

n 
\ 

— Instead of, % 
* hiscommand- ft 
ments are not $ 
heavy, they n 
say, ' Are not 
grievous.' 



ft 
ft 



—All men ft 
4 cannot' re- ft 
ceive this n 
saying. | 

ft 



Against Free Will. 



77 



(47) A GAINST Free-Will, instead of Power, they, in their translation, use the word Preroga- 
tive ; and Beza, the word Dignity ; protesting (n) that whereas, in other places, he often 
translated this Greek word, Power and Authority, here he rejected both indeed against Free- Will ; 
which, he savs, the sophists would prove out of this place, reprehending Erasmus for following them 

in his translation. But whereas the Greek word is indifferently used to signify Dignity or Liberty, 

he that will translate either of these, and exclude the other, restrains the sense of the Holy Ghost, 
and determines it to his own fancy. Now we may as well translate Liberty, as Beza does Dignity ? 
but we must not abridge the sense of the Holy Ghost to one particular meaning ; and therefore we 
translate Potestas and Power, words indifferently signifying both Dignity and Liberty. But in their 
last Bible it is corrected. It would have been well, if they had corrected this next, though I think of 
the two, they have made it worse ; translating, « Not I, but the grace of God which was with me," 
(" which is with me," say their old Bibles.) 

(48) By which falsity, they here also restrain the sense of the Holy Ghost; whereas, if they had 

translated according to sincerity, 44 Yet not I, but the grace of God with me," the text might 

have had not only the sense they confine it to, but also this, 44 Not I, but the grace of God which la- 
boured with me." So that, by this latter, it may be evidently signified, that the grace of God, and 
the Apostle, both laboured together ; and not only grace, as if the Apostle had done nothing, like unto 
a block, or forced only ; but that the grace of God did so concur, as the principal agent, with all his 
labours, that his free-will wrought with it : and this is. the most approved interpretation of this place., 
which their translation, by putting, " which is,'" or, " which was," into the text, excludes. 

But they reprehend the vulgate Latin interpreter for neglecting the Greek article, not considering 
that the same many times cannot be expressed in Latin ; the Greek phrase having this prerogative above 
the Latin, to represent athing more briefly, commodiously, and significantly by the article, as Jacobus 
Zcbcdtei, Jacobus AlpJinei, Judas Jacobi, Maria Cleopliee ;. in all which, though the Greek article is not 
expressed, yet they are all sincerely translated into Latin. Nor can tlie article be expressed without 
adding more than the article, and so not without adding to the text, as they do very boldly in such- 
speeches, throughout the New Testament. Yea, they do it when there is no article in the Greek,, 
and that purposely : as in this of the Ephesians, (49) where they say, " Confidence is by Faith," as 
though there were no " Confidence by Works." The Greek, evra-s'SEroi9*<m iW-n?; mrta;, bears not that 
translation, unless there were an article after Confidence, which is not ; but they add it to the text ; 
as also Beza does the like, Rom. 8. 2. and their English Geneva Testaments after him, to maintain the 
heresy of imputative justice : as in his annotations he plainly deduces, saying confidently, 44 I doubt 
not, but a Greek article must be understood ;" and therefore, forsooth, put into the text also. He 
does the same in St. James, 2. v. 20. still debating the case in his annotations, why he does so ; and 
when he has concluded in his fancy, that this or that is the sense, he puts it so in the text, ana trans- 
lates accordingly. But if they say, that in this place of the Corinthians there is a Greek article, and 
therefore thev do well to express it : I answer, first, the article may then be expressed in translation, 
when there can be but one sense of the same. Secondly, it must be expressed, when we cannot other- 
wise give the sense of the place, as Mat. 1. v. 6. £* t>j? ts 'Ovfa, Ex ca qua fiat Una, where the vulfate 
interpreter omits it not ; but in this of St.[Paul, which we now speak of, where the sense is doubtful, 
and the Latin expresses the Greek sufficiently otherwise, he leaves it also doubtful and indifferent, not 
abridging it, as they do, saying, " The grace of God, which is with me." 

(5c) Again, in tnis other place of the Corinthians, where the Apostle calls himself and his -fellow 
preachers, 44 God's, co-adjutors, co-labourers," or such as labour and work with God, how falsely 
have their first translators made it, let themselves, who have corrected it in. their last Bible, judge. 

(51) And in this next, the Apostle's words do not signify, that " We had no strength, or, " were 
without strength ;" but that we were 44 weak', feeble, infirm :" and this they corrupt to defend, their 
false doctririe, " That free-will was altogether lost by Adam's sin. ( o) (p), 

(52) When they have bereaved and spoiled a man of his free-will, and left him without all strength, 
' they go so far in this point, that they say, , the regenerate themselves have not free-will and ability ; no, 

not bv and with the grace of God, to keep the commandment. To this purpose, they translate, his 
commandments are not 4 grievous/ rather than 44 are not heavy for in saying, 44 they are not 
heavy," it would follow, they might be kept and observed ; but in saying 44 they are not grievous,"' 
that may be true, were they never so heavy or impossible, through patience ; as when a man cannot do 
as he would ; yet it grieves him not, being patient and wise, because he is content to do as he can, and 
is able- 

(53) Our Saviour says not, in this place of St. Matthew, as they falsely translate, 14 All men cannot," 
but, 44 All men do not ;" and therefore, St. Augustine says, " Because all will not." (q) But when- 
our Saviour says afterwards, 44 He that can receive, let him receive:" He adds another Greek word to 
express that sense, iWftsv©.. %<ypi» 'Xaoalu : whereas by the Protestant translation, he might have said, 
%«f«c xufHTw. Vide above. 

' " U , The- 

(n) Beza Nov. Test. 1580. (o) Wliitaker, pag. 18. (p) See Beza'S Annot. in Rom, z, 27, (q) St. August, 
de gfa, & lib. Arbitr, cap. 4, 



Protestant Translations against 



Yl 

$ The Book, The Vulgate Latin jThetrueEnglishac- 
)H Chapter, 
Yl andVer. 

K 



Text. 



u Romans, 
Yl cha P- 5- 



18. 



(54) Igitur sicut per 
unius delictum in oin- 
nes homines in con- 
demnationem : sic et 
per unius just'uiam in 
omnes homines in jnsii- 
ficationem vita. 



)X Romans, 
Yl chap. 4. 
\X ver 3. 



2 Corinth, 
chap. 5. 
ver. ulr. 



YK Ephesians, 
n chap. 1. 
y\ ver. 6. 

9 

X 

X 

8 

^ Daniel, 
$ chap. 6. 
$ ver. 22. 



(55) Credidit Abra- 
ham Deo, & reputatum 
est illi ad justittanu 



(56) — Ut.noscf- 
ficcremur justitia Dei 

Ipso. Sufafoavmi Osa cv 

CiVTU. 



(57) In qua gra- 
tifica-vit) 

in dilecto jiUo suo. 



(58) — Quia co- 
ram eo justitia inventa 
est in me. 



cording to theRhe- 
mish Translation. 



Therefore, as by 
the offence of one, 
unto all men to 
condemnation : so 
also, by the justice 
of one, unto all men 
to justification of 
life. 



Abraham believed 
God, and it was re- 
puted him to * jus- 
tice/ 



— That we might 
be made the 'justice' 
of God in him. 



Wherein he hath 
' gratified us' in his 
beloved Son. 



Corruptions in the Pro- 
testant Bibles, printed 
A.D.1562, 1577, 1579. 



u Romans, 
$ chap. 4. 
« ver. 6. 



(59) Da- 
vid dicit, xsyEi, beati- 
tudinem hominis cui 
Deus accept fert jus- 
titiam sine operibus. 



— Because before 
him, * justice was 
found in me. J 



(54) ' Likewise 
then,' as by the of- 
fence of one, ' the 
fault came on' all 
men to condemna- 
tion : so by the * jus- 
tifying' of one * the 
benefit aboundeth 
towards' all men, 
to 1 the' justifica- 
tion of life. 



(55) Abraham 
believed God, and 
it was reputed to 
him * for' justice. 



(56) That we ' by 
his means should be 
that righteousness 
which before' God 
' is allowed-' 

(57) Wherein he 
hath ' made' us 'ac- 
cepted,' (or, ' freely 
accepted)' in his 
beloved Son. 



(58) Because be- 
fore him, ' my' jus- 
tice was found out. 



The last Trane. of 
the Protes. Bible, 
Edit. Lond. anno 
1683. 



Therefore, as 
by -the offences 
of one, ' judg- 
ment came up- 
on' all men to 
condemnation: 
even so by the 
r.gh'eousness 
of one, ' the 
free gift came 
• ipon' all men 
unto justifica- 
tion of life. 



And it was 
accounted unto 
him ' for righ- 
teousness.' 



That we 
might be 
made the 
'righteousness' $ 
of God in him. Y1 



Wherein he 
hath made us 
' accepted' in 
the Beloved. 



For as much 
as before hjm 
' Innocency 
was found in 
me.' 

1 

Instead of $ 
* tenneth' they $ 
say, ' describ- % 
eth and for $ 
1 justice,' they $ 
have ' righte- W 
ousness.' $ 

8 



As -David also 
•Mermeth' the bless- 
edness of a man, to 
whom God reputeth 
'justice' without 
works. 



(59) As David 
describeth' the 
blessedness of ' the' 
man, ' unto' whom 
God ' imputeth 
righteousness.' 



Inherent Justice. 



79 



(54)1[3EZA, In his annotations on Rom. 5. 18. protests, that his adding to this text is especially 
ij against Inherent Justice, which, he says, is to be avoided as nothing more. His false trans- 
lation you see oi i English Bibles follow ; and have added no fewer than six words in this one verse; 
vea, theii last nslatic is have added seven, and some of these words much different from those of their 
former brethren ; so that it is impossible to make them agree betwixt themselves. I cannot but admire 
to see now loth they are to suffer the Holy Scripture to speak in behalf of Inherent Justice. 

(55) So also in this next place, where they add the word " for" to the text, " And it was reputed 
to him for justice," for " righteousness" says their last righteous work ; for the longer they live, the 
further they are divided from justice ; because they would have it to be nothing else, but instead and 
place of Justice . thereby taking away true Inherent Justice, even in Abraham himself. But admit 
this translation of theirs/ which, notwithstanding in their sense, is false, must it needs signify not true 
Inherent Justice, because the Scripture says, it was reputed for Justice ? Do such speeches import, that 
it is not so indeed, but is only reputed so ? Then if we should say, this shall be reputed to thee " for" 
sin, " for" a great benefit, &c. it should signify it is no sin indeed, nor great benefit. But let them 
remember, that the Scripture uses to speak of sin and of justice alike, Reputabilur iibi in pcccatum, " It 
shall be reputed to thee for sin," as St. Hierom translates it.(r) If then justice only be reputed, sirt 
also is only reputed : If sin be in us indeed, justice is in us indeed. And the Greek Fathers make it 
plain, that ** To be reputed unto justice," is to be true justice indeed • interpreting St. Paul's words, 
that " Abraham obtained justice," " Abraham was justified ;" for that is, say they, " Ie was reputed 
him to justice." And St. James testifies, that " In that Abraham was justified by faith and works, the 
Scripture was fulfilled," which says, " It was reputed him to justice," Gen. 15. ver. 6. in which 
words of Genesis there is not " for justice," or "instead of justice," as the English Bibles have if, 
for the Hebrew ptp'lH I s ? rD^n* 1 should not be so translated, especially when they meant it was so 
counted or reputed for justice, that it was not justice indeed, 

(56) Again, how intolerably have their first translations corrupted St. Paul's words, 2 Cor. 5. which 
though their latter Bibles have undertaken to correct, yet their heresy would not suffer them to amend 
also the word " righteousness !" It is death to them to hear of justice. 

(57) Here again they make St. Paul say, that God made us " accepted," or " freely accepted in 
his beloved Son," (their last translation leaves out Son very boldly, changing the word his into the, 
** Accepted in the beloved,") as if they had a mind to say, that " In, or among all the beloved in the 
world, God has only accepted us :" As they make the Angel in St. Luke say to our blessed Lady, 
**- Hail ! freely beloved," to take away all grace inherent and resident in the blessed Virgin, or in us: 
Whereas the Apostle's word signifies that we are truly made grateful, or gracious and acceptable ; that 
is to say, that our soul is inwardly endued and beautified with grace, and the virtues proceeding from 
it ; and consequently, is holy indeed before the sight of God, and not only so accepted or reputed, as 
they imagine. Which St. Chrysostom sufficiently testifies in these words, " He said not, which he 
freely gave us, but, wherein he made us grateful ; that is, not only delivered us from sins, but also 
made us beloved and amiable, made our soul beautiful and grateful, such as the Angels and Archangels 
desire to see, and such as himself is in love withal, according to that in the Psalm, the King shall de- 
sire or be in love with thy beauty. (s) St. Hierom speaking of baptism, says, " Now thou art made 
clean in the laver : And of thee it is said, who is she that ascends white? and let her be washed, yet 
she cannot keep her purity, unless slue be strengthened from our Lord ;"(t) whence it is plain, that by 
baptism original sin being expelled, Inherent Justice takes place in the soul, rendering it clean, white, 
2nd pure ; which purity the soul, strengthened by God's grace, may keep and conserve. 

(58) Another falsification they make here in Daniel, translating, " My justice was found out;" and 
in another Bible, " My unguiltiness was found out," to draw it from Inherent Justice, which was in 
Daniel. In their last edition you see they are resolved to correct their brethren's fault ; notwithstand- 
ing though they mend one, yet they make another ; putting innocency instead of Justice. It is very 
strange that our English Protestant divines should have such a pique against justice, that they cannot 
endure to see it stand in the text, where both the Chaldee, Greek, and Latin place it. 

(59) It must needs be a spot of the same infection, that they translate describeth here ; as though 
imputed righteousness (for so they had rather say, than justice) were the description of blessedness. 



_ (r) Deut. c. 23, and 24. CEcum. in Caten. Photius, chap. 2. ver. 23. (s) St. Chrys. in. this pis:: of 
sians. (t) St. Hierom, lib. 3. contra Pelagianos, 



So 



Protestant Translations 



y> The Book, 
Chapter, 
$ andVer. 

^ 77T 

^ Hebrews, 
# chap. 10. 
ver. 22. 



i Corinth, 
chap. 13. 
ver. 2. 



1 Corinth, 
chap. 12. 
ver. 31. 



St. James, 
chap. 2. 



ver. 



St. Luke, 
chap. 18. 
ver. 42. 



St. Mark, 
chap. 10. 
ver. 52. 
and chap. 
3. ver. 48. 



The Vulgate Latin 
Text. 



(60) Accedamus 
cum vero corde in 
4 plenitudine' fidei, 



(61) Et si habuero 
4 omnem? ^Var, Fi- 
dem, ita ut montes 
tram/cram, charita- 
iem autem non habue- 
ro. nihil sum. 



Et adhuc excellen- 
tiorem viam vobis de- 
monstro. 



(62) Fides qucniam 
Jidcs ' cooperabaturf 
<rvvnpy°n °p? r ibus Mint. 



(63) Et Jesus dixit 
Mi, respice, Jides tua 
te i salvum fecit. 

Fade, fides tua ' te 
salvum fecit? 



The true English ac- 
cording to theRhe- 
mish Translation. 



Let us approach 
with a true heart, in 
4 fulness' of faith. 



And if I should 
have 4 all' faith, so 
that I could remove 
mountains,andhave 
not charity, I am 
nothing. 



And yet I shew 
you a 4 more excel- 
lent way.' 



S^est thou that 
faith 4 did work' 
with his works. 



Thy faith hath 
4 mads thee whole.' 



Thy faith hath 
f made thee safe.' 



Corruptions in the Pro- 
testant Bibles, printed 
A.D. 1562,1577,1579. 



(60) Let us 4 draw 
nigh' with a true 
heart, in ' assurance' 
of faith. 



(61) If I should 
have ' whole' faith. 
Totam fidem, saith 
Beza, for omnen fi- 
dem. 



Beza in Testa- 
ment. 1556, trans- 
lates it, 4 Behold, 
moreover also' I 
shew you a way 
4 most diligently.' 

And in another, 
viz. of 1565. And 
' besides,' I shew 
you a way * to ex- 
cellency.' 



(62) Thou seest 
that faith 4 was a 
helper of hisworks. 
Beza. 



(63) Thv faith 
hath ' saved' thee. 



Thy faith hath 
4 saved' thee. 



The last Trans, of 
the Protest. Bible, 
Edit. Lond. anno 
1 68 3. 



Let us draw 
near with a 
true heart, in 
' full assu- 
rance' of 
faith. 
4 All' faith. 



Corrected. 



Corrected. 



Thy faith g 
hath 4 saved vi 
thee.' $ 

ft 

Corrected. ^ 



In Defence of the Sufficiency of Faith alone. Si 



A LL other means of salvation being thus taken away, as you have already seen, their only and last 
jf\ refuse is Faith alone ; and that not the Christian Faith contained in the articles of the Creed, and 
such like; but a special faith and confidence, whereby every man must assuredly believe, that himself 
is the son of God, and one of the elect predestined to salvation. If he be not, by Faith, assure of 
this, as of Christ's incarnation and death, he shall never be saved. 

(60) For maintaining this heresy, they force the Greek text to express the very word of Assurance 
and Certainty thus ; "Let us draw nigh with a true heart, in assurance of Faith :" their last trans- 
lation makes it, " In full assurance of Faith ;" adding the word Full to what it was before ; and that, 
either because thev would be thought to draw that word from the original, or else because they would 
thereby signify such an Assurance or Certainty, as should be beyond all manner of doubt or fear ; 
thereby excluding not only Charity, but even Hope also, as unnecessary. 

(61) The word in the Greek is far different from their expression; for it signifies, properly, the 
fulness and completion of any thing ; and therefore, the Apostle joins it sometimes with Faith, some- 
times with Hope, (as in Heb. 6. ver. 1 1.) sometimes with Knowledge or Understanding, (Col. 2. ver. 2.) 
to signify the fulness of all three, as the Vulgate Latin interpreter most sincerely (Rom. 4. ver. 21.) 
translates it. Thus when the Greek signifies " Fulness of Faith," rather than " Full Assurance" 
(or, asBezahasit, " Certain Persuasion") ' s of Faith ;" they err in the precise translation of it; 
and much more do they err in the sense when they apply it to the " Certain" and " Assured Faith," 
that every man ought to have, as they say, of his own salvation. Whereas the Greek Fathers ex- 
pound it of the " Fulness of Faith," that every faithful man must have of all such things in Heaven* 
as he sees not ; namely, that Christ is ascended thither, that he shall come with glory to judge the 
world, Sec. (u) adding further, and proving out of the Apostle's words next following, that (the Pro- 
testants) " only Faith is not sufficient, be it ever so special or assured." (v) For the said reason do 

they also translate, " The special gift of Faith," (Sap. 3. 14.) instead of, " The chosen gift of Faith." 
Another gross corruption they have in Ecclesiasticus, chap. 5. ver. 5. But because, in their Bibles of 
the later stamp, they have rejected these books, as not canonical, though they can shew us no more 
reason or authority for their so doing, than for altering and corrupting the text, I shall be content to 
pass it by. 

(62) Beza, by corrupting this place of the Corinthians, translating Totam Fldem for Omnem Fidem, 
thinks to exempt from the Apostle's words, their special justifying Faith ; whereas it may be easily 
seen, that St. Paul names and means " All Faith," as he doth " All Knowledge," and " All Myste- 
ries," in the foregoing Words. And Luther confesses, that he thrust the word " only, (only faith"} 
into the text, (w) 

(63) Also by his falsifying this text of St. James, he would have his reader think, as he also ex- 
pounds it, " That Faith was an efficient cause, and fruitful of good Works ;" whereas the Apostle's 
words are plain, that Faith wrought together with his Works ; yea, and that his Faith was by Works 
made perfect. This is an impudent handling of Scripture, to make Works the fruit only, and effect of 
faith ; which is their heresy. 

(6-4) Again, in all those places of the Gospel, where our blessed Saviour requires the people's Faith, 
when he healed them of corporal'diseases only, they gladly translate, " Thy Faith hath saved thee," 
rather than, " Thy Faith hath healed thee," or, " Thy Faith hath made thee whole." And this they 
do. that ay joining these words together, they may make it sound in the ears of the people, that. Faith 
saves and justifies a man : for so Beza notes in the margin, Fides^salvat, et Faith saveth ;'' whereas the 
: that was here required, was of Christ's power and omnipotence only ; which, as Beza confesses,, 
may be possessed by tl^e Devils themselves ; and is far from the Faith that justifies, (x) 

But they will say, the Greek signifies as they translate it : I grant it does so; but it signifies very 
commonly to be healed corporally, as, by their own translation, in these places, Mark 5. ver. 26. 
Luke 8. ver. 36, 48, 50. and in other places, where they' translate, " I' shall be whole, they were 
healed, he was healed, she shall be made whole." And why do they here translate it so ? Because 
' hey know, " To be saved," imports rather the oalvntion of the soul: and therefore, when Faith is 
joined with it, they translate it rather " Saved" than " Healed" to insinuate their justification by 
" Faith only." . . 

But how contrary to the doctrine of the Ancient Fathers this Protestant error of " Faith alone jus- 
tifying" is, may be seen by those who please to read St. Augustine, De Fide & Opoe, c. 14. 

To conclude, I will refer my Protestant Solifidian to the words of St. James the Apostle ; where 
he will find, that Faith alone, without Works, cannot save him. 

X. The 



(u) St. Chrysost. Theodoret. Theophyl. upon Rom. iff. (v) St. Chrysost. Horn, 19, c. 10. ad Heb. (w) Luth, 
torn. 2. fol. 405. Edit. Witte. anno 155/. (x) Beza Annot. in 1 Cor. 13. 2. 



8 a 



Protestant Translations against 



g The Book, 
f A Chapter, 
yj and Ver. 



$ 2 Thessal 
)X chap. 2. 
^ ver. 15. 

8 



ft 2 Thessal. 
§ chap. 3. 




^ 1 Corinth, 
^chap. 11. 

i ver - 2 - 

i 

^ Colossians, 
^ chap. 2. 
^ ver, 20. 



The Vulgate Latin 
Text. 



(65) Itaquefratres, 
state tsf tenete ■ ' tra- 
ditiones,' 

quas didicistis, sive 
per sermonem, sive per 
cpistolam nostram. 

— Ut subtrahatis 
vos ab omni fratre 
ambulante inordinate^ 
& non secundum ' tra- 
d/tionem/ quam acce- 
perunt a nobis. 



Laudo autem vos 
fratres, quod per om- 
nia mei memores estis, 
& sicut tradidi vobis, 
pracepta mea tenetis. 

(66) Si ergo mortui 
est is cum Chris to ab 
element is hujus mundi: 
quid adhuc tanquam 
■viventes in mundo de- 

Cemitis ? nhyptir^arQe. 



The true English ac- 
cording tot heRhe- 
mish Translation. 



(67) S denies quod 
non corrupt ibilibus au- 
ro, «oel argento re- 
dempti estis de vana 
vestra conversation 
pater nee traditionis. 

tk. tij; fAxraias vpuv ctvix- 



Therefore, bre- 
thren, stand , and 
hold the * tradi- 
tions' which you 
have learned, whe- 
ther it be by word, 
or by our epistle. 

—That you with- 
draw yourselves 
from every brother 
walking inordi- 
nately, and not ac- 
cording to the 
* traditions' which 
they have received 

of USo 

And I praise you 
brethren, that in all 
things you be mind- 
ful of me, and as I 
have delivered unto 
you, you keep my 
precepts. 

If then you be 
dead with Christ 
from the elements of 
this world, why do 
you yet * decree' as 
living in the world? 



Corruptions in the Pro- 
testant Bibles, printed 
A.D. 1562, 1577, 1579. 



(65) For ' tradi- 
tions,' they say, 
* ordinances.' 



Instead of * tra- 
dition,' they trans- 
late, * instructions.' 



Knowing that 
not withcorruptible 
things, gold or sil- 
ver, you are re- 
deemed from your 
vain conversation of 
your fathers' tra- 
dition. 



^ . 1 Peter, 
^ chap. 1. 
W ver. 18. 

8 

K 

n 



— And ' keep the 
ordinances,' as I 
have * preached' 
unto you. 



(66) If 'ye' be dead 
withChrist from the 
'rudiments' of 'the' 
world, why, ' as 
though' living in 
the world, ' are ye 
led with traditions?' 
and, ' are ye bur- 
thened with tra- 
ditions ?' 

(67) « You were* 
not redeemed with 
corruptible things, 
gold or silver, from 
your vain conver- 
sation ' received by 
the 5 tradition * of 
the' fathers. 



The last. Trans, of vi 
the Protest. Bible, }/{ 
Edit. Lond. anno ^ 
16S3. y> 



Corrected. 



Corrected. 



— And p 
keep the ' or- y) 
dinances,' as ^ 
I have deli- ^ 
vered them '({ 
to you. ^ 

Why, \ 

as though liv- j$ 
ing in the (A 
world, are $ 
you ' subject $ 
to ordinan- n 



ces 



— From ft 
your vain ^ 
conversation y> 
' received by 
tradition $ 
from your $ 
fathers.' $ 



Apostolical Traditions. 



A GENERAL mark, wherewith all Heretics that have ever disturbed God's Church have been 
branded, is, " To reject apostolical traditions," and to fly to the Scripture, as by themselves ex- 
pounded for their " only rule of faith." We read not of any heresy since the Apostles' time, on which 
this character has been more deeply stamped, than in those of this last age, especially the Erst heads of 
them, and those who were the Interpreters and Translators of the Scriptures; whom we find to have 
been possessed witli such prejudice against apostolical tradition, that wheresoever the Holy Scripture 
speaks against certain traditions of the Jews, there all the English translations follow the Greek ex- 
actly, never omitting to translate the Greek word nrxfx^a-n, "tradition." On the contrary, whereso- 
ever the sacred text speaks in commendation of traditions, to wit, such traditions as the Apostles deli- 
vered to the Church, there (65) all their first translations agree not to follow the Greek, which is still 
the self-same word ; but for traditions, use the words ordinances or instructions, preachings, institu- 
tions, and any word else, rather than tradition : Insomuch, that Beza, the master of our English 
scripturists, translates the word »«p*>S'o«K» tradttam doctrinam, The doctrine delivered," putting the 
singular number for the plural, and adding " doctrine" of his own accord, (y) 

Who could imagine their malice and partiality against traditions to be so great, that they should all 
agree, in their first translations 1 mean ; for they could not but blush at it in their last, with one consent 
so duly and exactly, in all these places set down in the former page, to conceal and suppress the word 
tradition, which, in other places, they so gladly make use of? I appeal to their consciences, whether 
these things were not done on purpose, and with a very wicked intention, to signify to the Reader, 
that all traditions are to be reproved and rejected, and none allowed. 

(66) In some places they do so gladly use this word tradition, that rather than want it, they make 
bold to thrust it into the text, when it is not in the Greek at all.; as you see in this place of the epistle 
to the Colossians.(z) — "Why, as though living in the world, are you led with traditions ?" And as 
another English Bible reads more heretically, " Why are ye burthened with traditions r" Doubtless,, 
they knew as well then, as they do now at this day, that this Greek word Joy/**, doth not signify tra- 
dition ; yea, they were not ignorant, when a little before, in the same chapter, and in other places, 
-themselves translate Soypxlx, " ordinances," " decrees." (a) Was not this done then to make the very 
name of tradition odious among the people ? 

And though some of these gross corruptions are corrected by their last Translators, yet we have no 
-reason to think they were amended out of any good or pure intention, but the rather to defend some of 
iheir own traditions, viz. wearing of the rochet, surplice, four-cornered cap, keeping the first day in 
the week holy, baptizing infants, &c. all which things being denied by their more refined brethren, 
as not being clearly to be proved out of Scripture, and they having no other refuge to fly to but tradi- 
tion, were forced to translate tradition in some places, where it is well spoken of. But, I say, this 
could not be from any pure intention of correcting the corrupted Scripture ; but rather for the said self- 
-end ; which appears evidently enough from their not also correcting other notorious falsifications, (as 
1 Pet. 1. 18.) (67) " You were not redeemed with corruptible things, from your vain conversation 
received by tradition from your fathers ;'' where the Greek >tx tij? p,a,Tx\as Jf*w» aWf-pop?? •sraTpo-zrapoSoTa, is 
rather to be thus translated, and it is the Greek they pretend to follow, and not our Vulgate Latin, 
which they condemn: " From your vain conversation delivered by the Fathers:" But because it sounds 
with the simple people, to be spoken against the traditions of the Roman Church, they were as glad 
to suffer it to pass, as the former Translators were, for the same reason, to toist in the word tradition ; 
and for delivered, to say received. I say, because it is the phrase of the Catholic Church, that it has 
received many things by tradition, which they would here control by likeness of words, in their false 
translations. But concerning the word Tradition, they will tell us, perhaps, the sense thereof is in- 
cluded in the Greek word, Delivered. We grant it: But would they be content, if we should always 
expressly add tradition, where it is so included ? Then should we say in the Corinthians, " I praise 
you, that as 1 have delivered to you, by tradition, you keep my precepts or traditions." — And again, 
" For I received of our Lord, which also 1 delivered unto you, by tradition. (b) — And in another place, 
-*' As they, by Tradition, delivered unto us, which from the beginning saw," &c. and such like, by their 
example, we should translate in this sort. But we use not this licentious manner in translating the 
Holy Scriptures ; neither is it a Translator's part, but an Interpreter's, and his that makes a commen- 
tary : Nor does a good cause need any other translation than the express text of the Scripture. 

But 



(y) 2 Thess. 2, 3. (z) Bib. 1579. (a) Col. 2. 14. Eph, 2. 15. (b) 1 Cor. 11. ver. 2, 23. Luk. 1. v, 2. 



84 



Protestant Translations, &c. 



But if you say. (o) that our Vulgate Latin has, in this place, the word tradition ; we grant it has so, 
and therefore we also translate accordingly : But you, as I hinted above, profess to translate the Greek, 
and not our Vulgate Latin, which you condemn as Papistical, and say it is the worst of all, though 
Beza, your master, pronounces it to be the best.(d) And will you, notwithstanding, follow the said 
Vulgate Latin, rather than the Greek, when you find it seem to make for your purpose ? This is your 
partiality and inconstancy. Qne while you will follow it, though it differ from the Greek ; and ano- 
ther time vou reject it, though it ngree with the Greek most exactly ; as we have shewn you above, 
(Col. 2. 20. ) where the Vulgate Latin hath nothing of traditions, but, quid decernitis, as it is in the 
Greek ; yet there your sincere brethren translate, *f Why are ye burthened with traditions r" 

Is not all this to bolster up their errors and heresies, without sincerely following either the Greek 
or Latin ? The Greek, at least, why do they not follow ? Doth the Greek CT-apaeJe-si; induce them to 
say, ordinances for traditions ? Or kypalk lead them to say, traditions for decrees? Or hxeuupKla, vrfeo-Qv- 
1spo?, aou?,„ £$«*o>y &c. force them to translate Ordinances for Justifications, Elder for Priest, Grave for 
Hell, Image for Idol, &c ? No! Where they are afraid of being disadvantageous to their heresies,, 
they scruple not to reject and forsake both the Greek and Latin. 

The ugh Protestants, in the last translation of the Bible, have indeed corrected this error in several 
places, not in all, on purpose, thereby to defend themselves against their puritanical brethren, when 
they charge them with several Popish observations, ceremonies, and traditions, which they cannot 
maintain by Scripture alone, without being forced, as is said, to fly to unwritten traditions : Yet, 
when they either dispute with, or write against, Catholics, they utterly denv traditions, and stick fast 
to the Scripture alone, for their "only rule of faith:" Falsely asserting, that the Scripture was re- 
ceived bv the primitive Church as a " perfect rule of faith." 

These are the words of a late ministerial (e) guide of the Church of England, " The Scripture was 
vet (viz. when St. Augustine was sent into England) received as a perfect rule of faith :" For which 
he cites another authority like his own. But how true this is, let the Holy Fathers of the first five 

hundred years satisfy us. 

St. Chrysostom, expounding the words of St. Paul, (2 Thess. chap. 15.) affirms, that " Hereby it 
appears, that the Apostles did not deliver all things by epistle, but many things without writing; and 
these are worthy of faith ; Wherefore also, let us esteem the tradition of the Church to be believed. 
It is a tradition, seek no further. "(f) 

And the same exposition is given by St. Basil, Theophylact, and St. John Damascene: As also by 
St. Epiphanius ; who says, We must use tradition, for all things cannot be received from divine 
Scripture; wherefore the holy Apostlts have delivered some things by tradition: Even as the holv 
Apostle says, as I have delivered to you, and elsewhere ; so 1 teach, and have delivered in the 
Churches, "(g) 

St. Augustine, proving that those who were baptized by Heretics should not be re-baptized, says, 
41 The Apostles commanded nothing hereof; but that doctrine which was opposed herein against Cy- 
prian, is to be believed to proceed from their tradition, as many things be, which the Church holds ; 
and are therefore well beLieved to be commanded of the Apostles, although thev are not written." (h) 
These words of this great doctor ate so clear, that Mr. Cartwright, (i) a Protestant, speaking thereof, 
-says, " To allow St. Augustine's words, is to bring in Popery again." And in another place, (k) " If 
St. Augustine's judgment be a good judgment, then there be some things commanded of God, which 
are not in the Scriptures, and thereupon no sufficient doctrine contained in the Scriptures." How to 
make all this agree with the doctrine of our present ministerial guides of the Church of England, who 
teach that in those primitive times, " The Scripture was received as a perfect and only rule of faith," will 
be a task that, I am confident, no wise man, who has either honour, credit, or respect for truth, will 
venture to undertake. 

The 

(c) Discovery of the Rock, pag. 147. (d) Beza Prsef. in Nov. Test. 1556. (e) See the Pamphlet, called, a 
Second Defence of the Exposition of the Doctrine of the Church of England, &o pag. 13. n. 24. (1) St. Chrys. 
in 2 Thess. Horn. 4. (g) See St. Basil de Spirit Sanct. c. 29. Theophifc in 2 Thess/ 2. Daniasc. cap. 17 de Imag. 
Sanct. St. Epiph. Haer. 61. (h) St. Aug. de Bapt. contra Don. lib. 5. c?p, 23. (i) In Whitg. Def. p. 103. (kj 
And his Second Reply against Whitg. Part i. pag. 84, 85, 85. 



Protestant Translation against the Sacrament of Marriage. 8 



g The Book, 
n Chapter, 
g and Ver. 



Ephesians, 
c. 5. v. 32. 



The Vulgate Latin 
Text. 


ThetrueEnglish ac- 
cording tot heRhe- 
mish Translation. 


Corruptions in the Pro- 
testant "Rihles orinted. 

A. D. 1562, 1577, 
»i79? 


e Sacramentum,' p V - 
riftov, hoc magnum est. 


This is a great 
4 Sacrament.' 


This is a * great 
Secret.' 



The last transl. }/( 
of the Protest- W 
ant Bible, edit, vt 
Lon.an. ^683, y) 

This is a great 
* Mystery.' j| 

K 



THE Church of God esteems Marriage a Holy Sacrament, as giving grace to the 
married persons, to live together in love, concord, and fidelity^ But Protestants, , 
who reckon it no more than a civil contract, as it is amongst infidels, translated this text 
accordingly, calling it, in their first translations, instead of a " Great Sacrament, 5 ' or 
"* Mvstery," as in the Greek, a " Great Secret." 

But we will excuse them for not translating " Sacrament," because they pretended not to 
translate the Latin, but the Greek: yet, however, we must ask them, why they call it not 
** Mysterv," as it is in the Greek ? doubtless, they can give us no other reason, but that 
they wished only to avoid both those words, which are used in the Latin and Greek Church, 
to signify Sacrament ; for the word Mystery is the same in Greek, that Sacrament is in Latin : 
and in the Greek Church, the Sacrament of the Body and Blood itself, is called by the 
name of Mystery, or Mysteries ; so that, if they should have called Matrimony by that 
name, it would have sounded equally well as a Sacrament also: but in saying, "it is a 
great Secret," they are sure it shall not be taken for a Sacrament. 

But perhaps they will say, Is not every Sacrament and Mystery in English, " a Secret ?" 
Yes, as Angel, is a 44 Messenger ;" Priest, an "Elder;" Apostle, "One that is sent ;" 
Baptism, "Washing;" Evangelist, " A Bringer of good News;" Holy Ghost, "Holy 
Wind;" Bishop, " Overseer or Superintendent :" But when the holy Scripture uses these. 
. words to signify more excellent and divine things than those of the common sort, pray does 
it become translators to use profane, instead of ecclesiastical terms, and thereby to disgrace 
the writing and meaning of the Holy Ghost. 

The same Greek word, in all other p!aces 5 (l) they translated Mystery; who, therefore, can 
imagine any other reason for the translating of it Secret in this place, than lest it might 
seem to mal<e against their heretical opinion, " That Marriage is no Sacrament ?" though 
the Apostle makes it such a Mystery, or Sacrament, as represents no less than the conjunc- 
tion of Christ and his Church, and whatsoever is most excellent in that conjunction. 

And St. Augustine teaches, that " A certain Sacrament of Marriage is commended to the 
faithful that are married ; whereupon the Apostle says, Husbands, love your Wives ; as 
Christ loved the Church." (m) And Fulk grants, that " Augustine and some others of 
the Ancient Fathers take it, that Matrimony is a great Mystery of the conjunction of 
Christ and his Church." (n) 

But because they have kept to the Greek in their last translation, I shall say no more of 
it ; nor should I indeed have thus much noticed it here, but to shew the reader how into- 
lerably partial and crafty they were in their first translations. 



Here follow several heretical ADDITIONS, and other notorious falsifications, Sec. 

■ Y 



The 



(1) Tim. 3. Col. 1. ver. 26. Ephes. 3. ver. 9. 1 Cor. 15, ver. 15. (m) St. Aug. de Nupt. & Concup. lib. t. c. 10. 
(n) Fulk. in Rhem. Test, in Ephes. 5. 32. sect, 5. 



Protestant Corruptions 



-K ft 



ft The Book, 
n Chapter, 
^ and Ver. 

X : ~ 

2 Paralip. 
or Ch ron. 
cap. 36. 
Yl ver. 8. 

8 



^ Acts Apos. 
g cap. 9. 



1 



ver. 2-2. 



ft 



1 St. Peter, 



B 

•yj cap. I. 
t ver. 25. 
(1 See the like 
yj Addition in 
y\ 1 Corinth. 
^ cap. 9. 
yj ver. 17. 
St. James, 

K ca P- £ 
A vel '* 



1 



^ Colossians, 
ol cap. 1. 
$ ver. 2q. 



The Vulgate Latin 
Text. 



(68) Reliqua autem 
verborwn Joakim, £s? 
abominationum ejus, 
quas operatus est iff 
qua inventa sunt in 
eo continentur in libro 
rcgum Jud(2 & Is- 
rael. 



(69) Et confunde- 
bat Judaos qui habi- 
tabant Damasci qffir- 
mans quoniam hie est 
Christus. 



(70) Verbum autem 
Domini manet in exter- 
num ; hoc est autem 
verbum quod evange- 
lizatum est in vos. 



(7 1 ) Majorem au- 
tem dat gratiam. 



The trueEnglish ac- 
cording to theRhe- 
mish Translation. 



Eut the rest of the 
words of Joakim, 
and of his abomi- 
nations which he 
wrought, and the 
things that were 
found in him, are 
contained in the 
book of the kings of 
Judah and Israel. 

And confounded 
the Jews, &c. affirm- 
ing that this is 
Christ. 



But the word of 
our Lord remaineth 
for ever: and this 
is the word that is 
evangelized among 
you. 

And giveth great- 
er graces. 



(72) Si tamen per- 
manetis in Jide fun- 
dati, ci? stabiles, ci? 
immobiles a spe evan- 
gelii quod audistis, 

quod pradicatum est which you have 
in unhersa creatura heard, which is 



If yet ye continue 
in the faith ground- 
ed and stable, and 
unmovable fromthe 
hope of the Gospe 



qua sub czlo est.] 



preached among all 
creatures, &c. 



K 

I 



Corruptions in the Pro- 
testant Bibles, printed 
A.D. 1562, 1577,1579. 



(68) The rest of 
the acts of Jehoakin, 
and his abominations 
which he did, ' and 
carved images that 
were laid to his 
charge,' behold they 
are written in the 
book of the kings of 
Judah and Israel. 



(69) Saul confound- 
ed the Jews, proving 
' by conferring one 
Scripture with ano- 
ther,' that this is very 
Christ. 



(70) The word of 
the Lord endureth for 
ever : and this is the 
word which ' by the 
Gospel' was preached 
unto you. 



(71) But ' the Scrip- 
ture' oifereth greater 
grace. 



(72) If ye continue 
stablished in the faith, 
and be not moved 
away from the hope 
of the Gospel, which 
you have heard, ' how 
it was'preached — Or, 
' whereof ye have 
heard ' how that it' 

is preached. Or, 

' whereof ye have 
heard ' and which hath 
been' preached. 



The last Trans, of ft 
the Vt otes. Bible, ' 
Edit. Loncl. anno 

i68a» 



Corrected. 



Corrected. 



—And this ft 
is the word, ft 
which ' by ft 
the Gospel' is g 
preached un- - 
to you. 

But 'he* giv- 
eth more ft 
grace. |j 

— Which ye ft 

have heard, n 
* and which & 
was' preach- ft 
ed to every 
creature, 



BY ADDING TO THE TEXT. 87 

(68) Y HAVE not set down these few examples of their additions, as if they wer? all the only places 
JL in the Bible that were corrupted after this manner ; for if you observe well in the foregoing 
■chapters, you will find both additions and diminutions ; and that so frequently done, and with such 
wonderful boldness, as if these Translators had been privileged by especial license to add to, or dimi- 
nish from, the sacred text at their pleasures: Or, as if themselves had been only excepted from that 
general curse denounced against all such as either add to, or diminish from ir, in the close of the Holy- 
Bible (Apocalypse 22. ver. 18, 19,) in these words, " For I testify to every one, hearing the words of 
the prophesy of this book : If any man shall add to these things, God shall add unto him the plagues 
written in this book. And if any man shall diminish of the words of the book of this prophesy, God 
shall take away his part out of the book of life, and out of the holy city, and of these things that be 
written in this book." 

Against holv Images they maliciously add to the text these words, " Carved Images, that were laid 
to his charge." A::d to what intent is this, but to deceive the ignorant Reader, and to foment his 
Jiatred against the Images of Christ, and his Saints? As they have done also in another place, (Rom. 
11. 4.) where they maliciously add the word il Image" to the text, where it is not in the Greek, say- 
ing, instead of " I have left me seven thousand men, who have not bowed their knees to Baal," thus s 
*' I have left me seven thousand men, who have not bowed their knee to the image of Baal."(o) 

(69) ** By conferring one Scripture with another:" This is added more than is in the Greek, in fa- 
vour of their presumptuous opinion, that the comparing of the Scriptures is enough for any man to 
understand them himself, solely by his own diligence and endeavour ; and thereby to reject both the 
•commentaries of the Doctors, and the exposition of holy Councils, and the Catholic Church. (p) 

(70) " By the Gospel :" These words are added deceitfully, and of ill intent, to make the sim- 
ple Reader think, that *there is no other word of God, but the written word; for the common 
Reader, hearing this word Gospel, conceives nothing else. But indeed all is Gospel, whatsoever the 
Apostles taught, either by writing, or by tradition, and word of mouth. 

It is written of Luther, (q) that in his first translation of the Bible into the German tongue, he lefi: 
out these words of the Apostle clearly, " This is the Word which is evangelized to you;" because 
St. Peter does here define what is the word of God, saying, " That which is preached" to you, and 
not that only which is written. 

(71) In this place they add to the text the words *« the Scripture;" where the Apostle may as well,, 
and indifferently say, " The Spirit," or " Holy Ghost," gives more graces, as is more probable he 
meant, and is so expounded by many. And so also this last translation of theirs intimates, by inserting 
the word He: " But He giveth more grace:" Though this is more than they can stand by. But thev 
will never be prevented from inserting their commentary in the text, and restraining the " Holy- 
Ghost" to one particular sense, where his words seem to be ambiguous, which the Latin interpreter 
never presumed to do, but always leaves it as open to either signification in the Latin, as he found it in 
the Greek. 

(72) In this last place they alter the Apostle's plain speech with certain words of their own • for 
they will not have him say, " Be unmovable in the Faith and Gospel, which you have heard, which 
has been preached ;" but, " Whereof you have heard how it was preached ;" as though he spoke not 
of the Gospel preached to them, but of a Gospel which they had only heard of, that was preached iu 
the world. 

The Apostle exhorts the Colossians to continue grounded in the Faith and Gospel, which they had 
heard and received from their first Apostles. (r) But our Protestants, who with Hymen2eus and Alex- 
ander, and other old Heretics, have fallen from their first faith, approve not of this exhortation. 

It is certain that these words, " Whereof you have heard how it was preached," are not so in the 
Greek ; but, " Which you have heard, which has been preached :" As if it were said, that they 
should continue constant in the Faith and Gospel, which themselves had received, and which was then 
preached and received in the whole world. 

In 



(0) Bible 1562. ( P ) Bible 1577. (q) Had. Dtfbitat, p. 8S, 0) 1 Tito, 



88 Protestant Corruptions 

In Cor. cap. 14. ver. 4. where it is said, " He that speaketh with tongues, edifieth himself ;" the 
Bible printed 1683, translates thus, " He that speaketh in an unknown tongue, edifieth himself :" So 
likewise in the 13, 14, 19, and 27th verses, they make the same addition ; so that in this one chapter 
they add the word " unknown" no less than five times to the text, where it is not in the Greek. And 
this they do, on purpose to make it seem to the ignorant people, that Mass and other ecclesiastical 
offices ought not to be said in Latin : Where&s there is nothing here either written or meant of any 
other tongues, but such as men spoke in the primitive Church by miracle ; to wit, barbarous and 
strange tongues, which could not be interpreted commonly, but by the miraculous gift also of inter- 
pretation : And though also they might by a miracle speak the Latin, Greek, or Hebrew tongues; yet 
these could not be counted unknown tongues, as being the common languages of the world, and of the 
learned in every city ; and in which also the Scriptures of the Old and New Testament were written ; 
which could not be said to have been written in an unknown tongue, though they were not penned in 
the vulgar language, peculiar to all people ; but in a learned and known speech, capable of being 
interpreted by thousands in every country, though not by every illiterate person. 

I would gladly know from our Translators, what moved them to add the word " unknown" in some 
places, and not in others, where the Greek word is the same in all ? For instance, in the fifth verse of 
this chapter, where the Apostle wishes that all should speak with tongues; they translate exactly ac- 
cording to the Greek, without adding to the text ; when in all the other places, where they think there 
may be some shadow or colour of having it meant of the general tongue, and known language of the 
Church, they partially, and with a very ill meaning, thrust in the word " unknown." See the anno- 
tations upon this place, in the Rhemish Testament. 

Again, Rom. 12. ver. 6, 7. where the Apostle's words are, " Having gifts according to the grace 
that is given us, different, either prophecy according to the rule of faith ; or ministry, in ministring ; 
or he that teaches, in doctrine:" They, by adding several words of their own, not found in the 
Greek, and altering others, make the text run thus — " Having then gifts, differing according to the 
grace that is given us, whether prophecy (let us prophesy) according to the propoi tion of faith; or 
ministry (let us wait on our) ministering ; or he that teaches on teaching." 

Besides their additions here, they pervert the text, by changing the word e * rule" of faith into " pro- 
portion" of faith ; whereby they would have their Readers to gather no more from this place, than 
only that their new Ministers are to prophecy or preach, and wait on their ministering, according to 
the measure or proportion of faith or ability, less or more, that they are endued with. Whereas by this 
text, as also by many other places of Holy Writ, we may gather that the Apostles, by inspiration of 
the Holy Ghost, before they divided themselves into divers nations, made among themselves a certain 
rule and form of faith and doctrine, containing not only the Twelve Articles of the Creed, but all 
other principles, grounds, and the whole platform of the Christian Religion ; which rule was before 
any of the books of the New Testament were written, and before the faith was preached among the 
Gentiles ; by which rule not only the doctrine of all other inferior teachers was to be tried, but also 
the preaching, writing, and interpreting, which is here called prophecying, of the Apostles and Evan- 
gelists themselves, were by God's Church approved and admitted, or reproved and rejected according 
to this rule of faith. This form or rule every Apostle delivered by woid of mouth, not by Scripture, 
to the country by them converted, which was also by the apostolical men, and those who received it 
entire from the Apostles, delivered also entire to the next following age ; which also receiving it from 
them, delivered it as they had received it, to the succeeding age, <kc. till this our present age. 

And this is the true analogy of faith, set down and commended to us everv where for apostolical tra- 
dition ; and not the fantastical rule or square, which every ministerial guide, according to his great or 
small proportion of faith, pretends to gather out of the Scriptures, as understood by his own private 
spirit, and wrested to his heretical purpose ; by which he will presume to judge of, and censure the Fa- 
thers, Councils,. Church, yea, the Scripture itself. In the primitive Church, as also in the Church 
of God, at this day, all teaching, preaching, and prophecying. is not measured according to the pro- 
portion of every man's private and public spirit, but by this rule of faith, first set down and delivered 
by the Apostles: And therefore whatsoever novelties or prophesyings will not abide this test, they are 
justly, by the Apostles' condemned, as contrary and against the rule of faith thus delivered. 

Icannotomit taking notice, in 'his place, of two " notorious and gross corruptions" in their first 
translation, seeing they much concern the Church of England's " priesthood:" The first is in Acts i. 
verse 26 where, instead of saying "He, Matthias, was numbered with the eleven," they translate 
it, " He was, by a. common consent, couaied with the eleven." The other, already mentioned, is, 

Acts 



BY ADDING TO THE TeXT„ 

.Acts 14. verse 22. where, for, " When they had ordained to them Priests in erery Church," they 
say, «« When they.had ordained Elders by Election in every Congregation." In one of these texts, 
the words, " By a common consent," and in the other, " By Election," are added on purpose to 
make the Scripture speak in defence of their making Super-Intendants and Elders by Election only ( 
without consecration and ordination, by imposition ot hands ; by which corrupt additions it evidently 
appears to have been the doctrine of the Church of England, in those days, that election only, without 
consecration, was sufficient to make bishops and priests. 

But in their last translation, made in the beginning of King James the first's reign, they have cor- 
rected these places, by expunging the words formerly added. And this was done by the -bishops and 
clergy, for their greater honour, dignity, and authority; knowing that Consecration, which they 
thought now high time to pretend to, must needs elevate them much above the sphere of a bare Elec- 
tion, in which they formerly moved. And perhaps, another no less prevalent reason was, that they; 
mie,!n more securely fix themselves in their bishoprics and benefices; thinking, perhaps, that bishops 
consecrated, might pretend to that Jure Divino, which men only elected by the congregation or 
prince, held at the mercy and good liking of the electors : what other motives induced them to this, 
matters not. However, they thought it now convenient to pretend to something more than a bare 
election , to wit, to receive an episcopal and priestly character, by the imposition of hands : whereas 
we find not, that their predecessors, Parker, Jewel, Horn, &c. ever pretended to any other character, 
but what thev received by the Queen's letters patent, election, and an act of parliament ; as is plain 
from the 23d and 25th of their 39 articles, as well as from the statute 8 Eliz. 1. and therefore were con- 
tent to have the Scripture read, " He was, by a common consent, counted with the eleven ;" and s 
ii When they had ordained eiders by election," (s) 

And whereas our present Ministerial Guides of the Church of England, would gladly have people 
believe them to have a succession of bishops from the apostolic times to this day ; yet so far was Mr. 
Parker, Jewel, and the rest of their first bishops, from pretending to any such episcopal succession, 
'« if they had been truly consecrated, they must of necessity have owned and maintained a succession 
among them," that, on the contrary, thev published and preached many things to discredit the same: 
and to that purpose, falsified and corrupted the Scripture against succession, for in the Defence of the 
Apology of the Church of England, they write thus, — " By succession Christ saith, that desolation 
shall sit in the Holy Place, and Antichrist shall press into the room of Christ;" for proof of which, 
they note in the margin, Mat. xxiv. And in another place of the same Defence, they say of succes- 
sion ; St. Paul says to the Faithful at Ephesus, " I know that after my departure hence, ravening, 
wolves shall enter and succeed me ; and out of yourselves there shall, by succession, spring up men 
speaking perversely :" whereas St. Paul has never a word about succession or succeeding ; no: is suc- 
cession named in the 24th of St. Matthew, (t) So that yon see, the first bishops of the Church of. 
England, not only corrupted the sacred text, in translating many places of the Bible against Ordination ; 
but also in their qther writings, falsified the Scripture with their corrupt additions, against succession, (u) 
To sufficient reasons for us to believe, that they neither had nor pretended to either Consecration, or 
Episcopal Succession in those days ; consequently were not consecrated at Lambeth, by such as had re- 
ceived their consecration and character from Roman Catholic bishops, who claim it no otherwise than 
by an uninterrupted succession from the Apostles, and so from Christ. And this obliges me to digress 
a little into (u) 

Z SOME 

(s) Dr. Tenisoa and A. B. in the Speculum considered, p. 49. tell us, " That ia the Church of ' England they 
have a succession of bishops continued down from the Apostolic times to this day : but to name or number 
them," they say, " is neither necessary nor useful :" they might have added, not possible, (t) See the Defence of . 
the Apol. p. 132. and p. 127. (u) The first Protestant bishops and clergy were 30 far from pretending to either 
Consecration or Succession, that they corrupted the Scripture against bo4h, 



9° 



Protestant Corruptions 



SOME CONSIDERATIONS ON THOSE LAMBETH RECORDS, 

By which Protestant Bishops endeavour to prove the Consecration of their fust Archbishop of Canterbury 

Dr. Matthew Parker. 

(v) In the beginning of king James the first's reign, a new translation of the Bible being under- 
taken, the said falsifications of Scripture corrected, and a full resolution put on of assuming to them- 
•selves the character of Consecrated Bishops and Priests; they thought it absolutely necessary to derive 
this character from such bishops as had been, as they thought, consecrated by Roman Catholic bishops ; 
by whose hands they would now make the world believe, the first of their predecessors, Matthew 
Parker, was consecrated with great solemnity at Lambeth. To which purpose, they presume to ob- 
trude upon the world certain, before unheard of, Records or Registers. But the age in which the sun 
first shone upon these records, viz. anno 1613, not being so easily imposed upon as was expected, the 
said Lambeth Register became suspected, and, for divers reasons, detected as a forged instrument. 
Fitz-Herbert, a man of great sincerity and authority, writ against these Lambeth records, in the very year 
that Mr. Mason, workman to Dr. Abbot, Archbishop of Canterbury, first published them to the world. 
These are his words : (w) — " It was my chance to understand, that one Mr. Mason lately published 
a book, wherein he endeavours to prove the consecration of the first Protestant bishops, by a register, 
testifying, that four bishops consecrated Matthew Parker, the first Aichbishop of Canterbury . Thou 
shalt therefore understand, good reader, that this our exception, touching the lawful vocation and con- 
secration of the first Protestant bishops in the late Queen's day, is not a new quarrel, now lately raised; 
hut vehemently urged divers times heretofore, by many other Catholics, many years ago; yea, in the 
very beginning of the late Queen's reign : as namely, by two learned doctors, Harding and Stapleton, 
who mightily pressed them with the defect of due vocation and consecration, urging them to prove 
the same, and to shew how, and by whom they were made priests and bishops:" Thus he. 

And to give you the words of the said doctors: thus writes Dr. Harding to Mr. Jewel, pretended 
bishop of Salisbury : — " It remains, Mr. Jewel, you tell us, whether your vocation be ordinary or ex- 
traordinary : if it be ordinary, shew us the letters of your orders: at least, shew us that you have re- 
ceived power to do the office you presume to exercise, by the due order of laying on of Hands, and Con- 
secration : but Order and Consecration you have none : for which of all these new ministers, how- 
soever else you call them, could give that to you, which he has not himself?" These are his very- 
words to Mr. Jewel ; having but a little before urged him, also in the words of Tertullian, thus : — 
•« You know what Tertullian says of such as you be, Eclant Orhmcs Ecclesiarum suarum; we say lfke- 
wise to you, Mr. Jewel ; and what we say to you, we say to each one of your companions : Tell us 
the original, and fiist spring of your Church ; shew us the register of your bishops continually suc- 
ceeding one another fiom the beginning ; so as that the first bishop may have some one of the Apostles, 
or of the Apostolical men, for his author and predecessor, &c. (x) Therefore, says he, to go from 
your succession, which you cannot prove, and to come to your vocation : How say you, Sir? you bear 
youiself, as though you were bishop of Salisbury : but how can you prove your vocation? by what 
authority usurp you the administration of doctrine and sacraments? what can you allege for the 
right and proof of your ministry? who has called you? who has laid hands on 'you? by what 
-example has he done it? how, and by whom are you consecrated? who has sent you? who has 
committed to you the office you take upon you, &c." In this manner was Mr. Jewel urged: to all 
which he never replied, by sending Dr. Harding to any register of his, or his metropolitan's conse- 
cration : or by telling him, that their consecration at Lambeth, was upon record : or that they had 
authentic testimonies to shew who imposed hands upon them. And how easily had such answers been 
given to these hard questions, if there had then been extant any authentic register or records of his 
own, or of Matthew Parker's consecration at Lambeth ? 

After the same manner he is set upon by Dr. Stapleton, in his answer to Mr. Jewel's book, entituled, 
A, Reply, &c " How chanced then, Mr. Jewel, says he, that you and your fellows, bearing your- 
selves for bishops, have not so much as this congruity and consent ; I will not say of the Pope, but of 
any Christian Bishops at all, throughout all Christendom ; neither ate liked and allowed by anyone 
of them ail; but have taken upon you that office, without any imposition of hands, without all eccle- 
siastical authority, without all order of canons and right? 1 ask not, who gave you bishoprics, but, 
•who made you bishops ? thus he to jewel, (y) 

And 

(v) The Lambeth records considered, (w) See Fitzherbert's Appendix to the Discovery of Dr. Andrews' Absur- 
dities, Falsities and Lies, printed anno 1613. (x) We also at this day still urge our Protestant bishops to prove 
their^ succession. But they, instead of doing it, wave us off with these words, " To name or number our bishops, 
is neither useful, nor necessary." Vid. Supr. (y) See Stapleton's Return of Unttuths. His Challenge to Jewel and 
Horn, and his Counterblast against Horn, 



BY ADDING TO THE TEXT. 



And thus again, in his Counter-blast against Horn, pretended bishop of Winchester {£ Is it not 
notorious," says he to Horn, " that you and your colleagues, Parker, &c. were not ordained accord- 
ing to the prescript, I will not say of the Church, but even of the very statutes? how then can you 
challenge to yourself the name of the lord bishop of Winchester ?" And in another place he urges 
Mr. Horn with his " Being without any consecration at all of his metropolitan, Parker; himself, 
poor man," says he, " being no bishop neither." Who, I say once again, can imagine, that Jewel 
and Horn should have been so careless of their character and honour, as not to have produced their 
Lambeth register and records, if any such authentic writings had then been extant, when not only their 
own credit, but even the credit of their metropolitan, Parker, and all the rest of queen Elizabeth's new- 
bishops ; yea, the whole succession of thai race, were so miserably shipwrecked ? yea, in how great 
stead would such Lambeth writings have stood Mr. Horn, when he durst not join issue with bishop 
Bonner upon the plea, " That he was no bishop, when he tendered Bonner the oath of supremacy." 

The case was thus : (z) by the first session of that parliament, 5 Eliz. 1. power was given to any bishop 
in the reilrn, to tender the oath of supremacy, enacted 1 Eliz. to any ecclesiastical person within his 
diocese ; and the refuser was to incur a premunire. By virtue of this statute, Mr. Robert Horn, pre- 
tended bishop of Winchester, tenders the oath to Doctor Bonner, bishop of London, but deprived by- 
queen Elizabeth, and then a prisoner in the Marshalsea, which was within the diocese of Winchester : 
Bonner refuses to take it. Horn certifies his refusal into the King's Bench ; whereupon Bonner was 
indicted upon the statute. He prays judgment, whether he might not give in evidence upon this issue, 
Quod ipse non est inde culpabilis, eo quod dictus episcopus de Winchester, nonfuit episcopus tempore oblationis sacra - 
menti. " That he was not culpable, because the said Horn, called bishop of Winchester, was not 
bishop when he tendered him the oath. And it was resolved by all the judges at Serjeants-Inn, in 
...judge Cattlin, the chief justice's chamber, " That if the verity and matter be so indeed, he should 
well be received to give in evidence upon this issue, and the Jury should try it." Now, what the 
trial was, appears by that he was not condemned, nor ever any further troubled for that case, though 
he was a man especially aimed at- And at the next sessions of that parliament, which was the 8th of 
Elizabeth, they were forced for want, you see, of a better character, to beg they might be declared 
bishops by act of parliament, 

Besides it is no more credible, that such knowing and conscientious men, as Dr. Stapleton, Dr. 
Haiding, Constable, Kellison, &c. then living in England, and probably at London, would question 
so public and solemn an action ; than it is, that a sober man should now call in doubt king James the 
second's coronation at Westminster ; or ask in print, who set the crown upon his head, pretending he 
had never been crowned. 

But in answer to these our objections; Dr. Bramhall falsely affirms, that the said records were sookert 
of in the eighth year of queen Elizabeth : for proof of which, he would gladly have the world s® 
grossly to mistake the words of the statute of the 8th of Eliz. as to think that the mention there made 
of the records " of her majesty's father and brother's time, and also for her own time," have relation 
to their Lambeth register : whereas by the records there spoken of, is understood only the records of 
her father's, brother's, and her own letters patent; and not their then unknown Lambeth register. 

But Dr. Bramhall, to make good his false assertion, and to impose upon the unwary reader, most 
egregiously falsifies the words of the said statute ^saying, " The statute speaks expressly of the records 
Of Elections, and Confirmations and Consecrations:" (a) but you will find in the said statute, expressly 
these words, » As by her Majesty's said letters patent, remaining on record, more plainly will appear " 
Which, if attentively considered, is sufficient to convince the reader, that " The records of her ma- 
jesty's said father's and brother's time, and also of her own time," relate not to any records or regis- 
ters of the archbishop of Canterbury ; but only to the records of the king's and queen's letters patent. 
This device of Bramhall is more fully answered and refuted by the author of the " Nullity of the 
Prelatical Clergy of England ;" whither I will refer my reader. 

Again, Protestants tell us further, (b) that there is a register of their bishops, found in a book called 
«« Parker's Antiquitates Britannicse ;" which I deny not : But to this I answer, that the said register 
is forged and foisted into Parker's Antiq. Britan. For that edition, printed anno 1605, is the first that 
ever mentioned any such thing : the old manuscript of that book, having no such register at all in it • 
as a learned author (c) who diligently examined the same, affirms in these words, — " in the old manu- 
script of that hook, Park. Antiq. Bi it. which I have seen, and diligently examined, there is not any 

mention 

(z) See Abridg. of Dyer's Reports, fol. 234. (a) In this statute is expressly mentioned her majesty's " Father'e 
and brother's letters patent ;'' as also, "her own remaining on record." (b) Antiq. Brit. edit. Hanov. i6or. 
(c) The_ author of a book, called, " The Judgment of the Apostles and first Age, in Points of Doctrine," &c„ 
printed in the year 1633, See pag. 209, 211, and 394. 



gz Protestant Corruptions 

mention or memorial at all of any such register or consecration of Mat. Parker, or any one of those pre- 
tended Protestant bishops, as the obtruded register speaks of. And any man reading the printed book, 
will easily see, that it is a mere foisted and inserted thing; having no connection, correspondence, or 
affinity, either with that which goes before or follows ? and contains more things done after Mat. Parker 
had written that book." Yet this very register mentions not any certain place or form of their conse- 
cration : so that it might be performed as well at the N ag's head* as at Lambeth. And indeed, we deny 
them not to have had a certain kind of puritannical consecration, by John Scorey, at the Nag's head in 
Cheapside : but we deny the said Nag's head consecration to be eitner valid or legal, both for defect in 
the form, and in the Minister; John Scorey himself being no bishop, no more than Barlow and Co- 
verdale, as is hinted above, in page 35. By reason of which defects, the queen, it seems, was forced 
afterwards to declare, or make them bishops by act of parliament. Bat to pass by these things, and to 
come to a closer examination of their Lambeth records, (c)' 

Mr. Mason, the very first man that ever told us of this Lambeth register, urges-it in this manner, (d)— 
'* Queen Mary died in rhe year 1558, the 17th of November ; the same day died cardinal Pool, arch- 
bishop of Canterbury ; and the very same day was queen Elizabeth proclaimed. The 15th of January 
next following, was the day of queen Elizabeth's coronation, when Dr. Oglethorp, bishop of Carlisle, 
was so happy as to sec the diadem ot that kingdom upon her royal head. Now the see or Canteibury 
continued void till December following ; about which time the dean and chapter having received the 
conge d' eiire, elected master Parker for their archbishop, Juxta morem antiquum &. laudabilem comuetudinem 
nxlesia pradftta ab antiquo usiiatam ls> inconcussa observatam, proceeding in this election according to the 
ancient manner, and the laudable custom of the aforesaid Church ;" citing tor these, words, his new- 
found register, ex legist. Mat. Parker. " After which election, orderly performed,, and signified ac- 
cording to the law, it pleased her highness tosend her letters patent of commission, for his confirmation 
and consecration to seven bishops ;" whose names, with as much of the commission as is necessary, he 
sets down ; after which he tells us, " That to take away all scruple, he will faithfully deliver out of 
authentical records," as he calls them, putting in the margin ex regist, M. Parker, with as much con- 
fidence, as if they had then been made known to the world, and published or produced upon all occa- 
sions, for fifty years together, before ever he spoke of them, " both the day when he, Mr, Parker,, 
was consecrated, and by whom, viz. 

f William Barlow* 
Anno 1559. Mat. Park. Cant. cons. 17. Decemb. By 1 Colerdale 

vJohn Hodgkins.'" 

These are Mr. Mason's obtruded records ; with which let us compare the words of another recorder, 
Dr. Bramhall, who after having told us of Mat. Parker's being, by conge d' eiire, elected archbishop of. 
Canterbury, says, (e) " The queen, accepting this election, was graciously pleased to issue out two 
commissions for the legal confirmation of the said election, and consecrating of the said archbishop : the 
former dated the 9th of September, anno 1559, directed to six bishops ; Cuthbert, bishop of Durham ; 
Gilbert, bishop of Bath ; David, bishop of Peterborough ; Anthony, bishop of Landaff ; William 
Barlow, bishop ; and John Scorey, bishop." Which commission he sets down at large, from Ro» 
par. 2-. 1. Eliz. Dated, Jpud Redgrave, nsno die Septembris anno regni Eltzabetha Angiia, &c. primo. 

Per breve de.privato sigii/o 

Examinatur Ri. BROUGHTON. 



Then' he goes on,- — (f) " Now if any man- desire a reason why this first commission was not ex- 
ecuted, the best account I can give him is this, that it was directed to six bishops, without an " diet 
minus, or at the least four of you so as if any one of the six were sick, or absent, or refused, the 
rest could not proceed to confirm or consecrate. And that some of them did lefuse, I am very apt to 
believe, because three of them, not long after, were deprived Thus Dr* Bramhall. 

The 



(c) Stat 1. 8 Eliz. (d) Mason; lib. 3. p. 126. (e) Brain, p, 83- (f) Page 85, 



BY ADDING TO THE TEXT 



93 



The three Bishops, he means, that were, as he would have us believe, " Shortly after deprived," 
were Cuthbert Tunstal, Bishop of Durham ; Gilbert Bourn, Bishop of Bath • and David Pole, Bi- 
shop of Peterborough. But according to John Stow, (g) and Holinshead, these three Bishops, with other 
ten or eleven, all Catholics, were deprived and deposed from their sees, in July before, for refusing the 
Oath of Supremacy. *' In the month of July," says Stow, " the old Bishops of England, then liv- 
ing, were called and examined by certain of the Queen's Majesty's Council, where the Bishops of 
York, Ely, and London, with others,- to the number of thirteen or fourteen, for refusing to take the 
oath, touching the Queen's supremacy, and other articles, were deprived of their Bishoprics." Hol- 
linshead has also the same words* and tells us further who succeeded in their rooms and places. 

Hollinshead, in the praises of Bishop Tunstal of Durham, has these words : " He was, by the no- 
ble Queen Elizabeth, deprived of his bishopric, &c. and was committed to Matthew Parker, Bishop 
of Canterbury, who used him very honourably, both for the gravity, learning, and age of the said 
Tunstal : But he, not long remaining under the ward of the said Bishop, did shortly after, the 18th. 
of November, in the year 1559, depart this life at Lambeth, where he first received his consecra- 
tion " By this it appears, that Matthew Parker was Bishop of Canterbury, and lived in the Bishop's 
palace at Lambeth, consequently installed in the bishopric, which he could not be before he was con- 
secrated, if consecration was then used ; and all this before the i8;h of November, 1559. 

And well might he, by this time, be in the full enjoyment and possession of the bishopric of Can- 
terbury ; for by Stow and Hollinshead, we find him called Bishop elect on the 9th of September, when 
he and others assisted at the King of France's obsequies. Yea, by Hollinshead it evidently appears, 
that they were elected immediately, or, however, very shortly after the deprivation of the old Catho- 
lic Bishops : For, on the 12th of August, we find Doctor Grindall not only called Bishop elect, but 
exercising as much power, as if he had been more than only elect. His words are these : " On the 
12th of August, being Saturday, the high altar in Paul's Church, with the rood, and the images of 
Mary and John, standing in the rood-loft, were taken down ; and this was done by the command of 
Doctor Grindall, newly elected Bishop of London." 

The truth of what I have here set down from Hollinshead and Stow, is unquestionable : But if it 
agree not with Mr. Mason, and Doctor Bramhall, and their Lambeth records, shall we not have just 
cause to reject these as forged ? But, before we compare them together, let us first see what accordance 
and agreement is found among the records and recorders themselves. 

First, in the Queen ? s letters patent, or commission for consecrating Matthew Parker, (h)' the suffragan 
Bishop, there mentioned, is named Richard, Suffragan of Bedford : whereas by Mr. Mason and others, 
he is called John : Yea, Mason calls him John in one place, and Richard in another. I suppose those, 
who made these records, might be ignorant of the said Suffragan's name ; and therefore for making- 
sure work, calls him sometimes Richard, sometimes John : But if these records had been made while 
the man himself was living, and when he imposed hands on Matthew Parker, he could have satisfied 
them ot his true name, and the place where he was Suffragan, viz. whether of Bedford or Dover? 
And whether there was any other Suffragan there besides himself, if we suppose that the Lambeth No- 
taries Publkus could be ignorant of such circumstances. 

Secondly, Mr. Sutcliff affirms, that Parker was consecrated by Barlow, Coverdale, Scorey, and 
two Suffragans. But by our pretended Register, we find but one Suffragan at that solemnity. (1) - 

Thirdly, Mr. Mason, and his records, stile him Suffragan of Bedford : But by Doctor Butler he is. 
called Suffragan of Dover, (k) 

Fourthly, in Mr. Mason, we hear tell but of one commission from the Queen, for the conforma- 
tion and consecration of Matthew Parker, But Bramhall, by more diligent search among the records, 
linds two ; the first dated September the 9th. (1) 

Fifthly, by which commission it appears, Parker was elected' before the 9th of September : But Mr. 
Mason says, he was elected about the beginning of December. 

A a Thus 



(g) See John Stow and Holinshead, in an. 1. Eliz. (h) See D. Bram. p. 87, 89, 00, (■') Sutcliff against Dr. 
elhson, p. 5. (k) Butler Ep. de Consecrat. Minist. (,l)Bram. p, 83, 



94 



Protestant Corruptions 



Thus they concur one with another: And to compare them with Richard Hollinshead, and John 
Stow's chronicles, they jump as exactly, as if the one had been written at China, and the other at Lam- 
beth : For, 

Sixthly, Mr. Mason, I say, affirms, that the Dean and Chapter elected Doctor Matthew Parker 
about the month of December. But in Stow and Holinshead, we find him and others called Bishops 
elect, on the 9th of September. Yea, seeing Hollinshead calls Grindall newly elect on the 12th of 
August, we may easily conclude, that Matthew Parker, the metropolitan, was also elected before that 
time ; which, you see, is about four months before Mason's election by Conge d' Elire. 

Seventhly, Mr. Mason affirms, that the see of Canterbury continued void till December 1559. On 
the 17th of which month, according to the New Register, Parker was consecrated. But in Hollins- 
head we find, that Matthew Parker was Bishop of Canterbury, and lived in the Bishop's palace at Lam- 
beth, where he had Bishop Tunstal committed, prisoner, to his charge, long before the 17th of Decem- 
ber : For on the j8th of November, 1559, the said Bishop Tunstal died. 

Eighthly, Doctor Bramhall, as is said, from our new-made records, brings us a commission, dated 
on the 9th of September, 1559- And directed, besides others, to three Catholic Bishops, Cuthbert 
Tunstal, Gilbert Bourn, and David Pool, requiring them to confirm and consecrate Matthew Parker. 
And has the confidence to affirm, that " The said three Bishops were shortly after deprived of their 
bishoprics, as he is very apt to believe, for refusing to obey the said commission." But in Stow and 
Hollinshead we find, that the said thiee Catholic Bishops, with ten or eleven others, were deprived of 
their bishoprics in the month of July before, for refusing the oath of supremacy . And Mason himself 
confirms this, by acknowledging they were deprived not long after the feast of St. John the Baptist: 
For which he also cites Saunders, lib de Schismate Angl. But pray consider, Sirs, what can be more ab- 
surd, than to imagine that Queen Elizabeth would be beholden tosuch Roman Catholic Bishops, as she 
,had formerly deprived of their bishoprics, and made prisoners, for the confirming and consecrating of 
her new Piotestant Bishops, who were to be " unlawfully intruded" into their sees ; especially she hav- 
ing, as Bramhall says, Protestant Bishops enough of her own ; or if such had been wanting, might, he 
.says, have easily had store of Bishops out of Ireland, to have done the work ? 

Pray give me leave to demand of our English Prelates, why this first commission was by the Queen 
directed to those three zealous Catholic Bishops, and not rather to her own Protestant Bishops, to whom 
she directed the last commission, dated December 6? Her Majesty was not ignorant that their con- 
sciences had been too tender to permit them to swear herself head of the Church of England : And that 
rather than gall their so tender consciences, they were content to lose their bishoprics, and suffer per- 
petual imprisonment : Could she, upon revolving this in her princely thoughts, easily imagine that they 
would, without all scruple, impose hands on her newly elected Bishops, whom they knew to be of a reli- 
gion as far different from themselves, as King Edward the Vlth was from Queen Mary's? Could she 
suppose, that they would make Bishops in that Church, whereof themselves refused to be members ? 
Could she think, that those Catholic Bishops would consecrate Parker, according to King Edward the 
"Vlth's form of consecration, which they had in Queen Mary's days declared to be invalid and null ; 
and which, at this time, was also illegal ? Or could the Queen easily imagine, that Matthew Parkev 
and the rest of her chosen Bishops, who had stood so much upon their punctilios at Frankfort, would 
receive consecration by a form condemned as superstitious and Antichristian ; and from which, as Ma- 
son says, rhey had pared away so many superfluities ; yea, so many, as even to pare out the very name., 
itself, of Bishop ? Let the impartial Reader consider these things. 

How our present pretended Bishops themselves will make all these things agree, will be hard to ima- 
gine ; which, if they cannot do, let them be content to leave us to our own liberties, and freedom of 
thought ; and to excuse us, if we freely affirm, that " Matthew Parker was never consecrated at Lam- 
heth : That the said records are forged : And, that themselves are but mere laymen, without mission, 
without succession, without consecration. 

Ninthly, it is none of the least objections against Parker's solemn consecration at Lambeth, that we 
find it not once mentioned by the Historians of those times, especially by John Stow, who professed so 
particular a kindness and respect for Parker ; and who was so exact in setting down all things, of far 

less 



BY ADDING TO THE TEXT. 



95 



fess moment, done .about London. Doubtless he omitted it not through negligence or forgetfulness, 
seeing he is not unmindful to set down the consecration of Cardinal Pole, Parker's immediate prede- 
cessor, and the very dav on which he said his first Mass. Nor doss it appear to have been through for- 
getfuiness, that Hollinshead mentions not this notorious Lambeth solemnity, seeing he tells us, that 
Bishop Tunstal, who died under Pai ker's custody, " received his consecration at Lambeth:" If either 
he or John S'ow had but given us only such a short hint as this, of Parker's consecration at Lambeth, 
we should never have questioned it further, nor have doubted of the truth of it, though they had not 
been so exact to a hair in every punctilio, as to have told us of the Chapel's being " adorned with ta- 
pestry towards the east ; a red cloth on the floor, in Advent ; a sermon, communion, concourse of peo- 
ple ; Miles Coverdale's side woollen gown: Of the Queen's sending to see if all things had been right- 
ly performed :" What care was here taken ? " Of answer being brought her, that there was not a tit- 
tle amiss, only Miles Coverdale was in his side woollen gown, at the very minute of the consecration : 
Of their assuring her that that could not cause any defect in the consecration," &c. as our records 
mention ; which ridiculous circumstances render them not a whit the more credible. (m) 

If now, from what has. been said, these Lambeth Records appear evidently to be forged, to what 
other refuge will these pretenders to episcopacy have recourse for their episcopal character, but to 
Queen Elizabeth's Letters Patent, and an Act of Parliament ? If so, I see no great reason why they 
should find fault with their ancient name and title of Parliamentary Bishops. Whoever read of Bi- 
shops, between St. Peter's time and Parker's, that stood in need of an Act of Parliament to declare 
them such ? Doubtless, if they had been consecrated at Lambeth by imposition of the hands of true 
Bishops, though all their consecrators had been in side woollen gowns, and neither tapestry towards 
the east, nor red cloth on the floor of the Chapel, and could have shewn authentic records of the same, 
they would never have desired the Queen to make and declare them Bishops by Act of Parliament: 
Nor would the Queen, and the wisdom of the nation, have consented to the making of such a super-? 
fluous Act, if their Reverences had desired it. No ! no ! there would have been no more need of any- 
such Act for them then, than there had been for three score and nine preceding Archbishops of Can'- 
iei bury- 
After all this, another query will yet arise ; to wit, by what form of consecration Matthew Parker 
-was consecrated ? Our present prelates and clergy will not say, I suppose, that he was made Bishop ac- 
cording to the Roman Catholic form, though Queen Elizabeth had revived rhe Act- of 25 Henry VIIL 
20 which authorized the same. Nor can rhey say that King Edward the Vlth's form was then in be- 
ing, in the eye of the law ; for that part of the Act of Edward the Vlth which established the book 
of ordination, having been repealed by Queen Mary, was not revived till six years after the pretended 
consecration of Matthew Parker, viz. till the 8th of Elizabeth, as is easily proved. For whereas the 
Act of 5 and 6 Edward VI. 1. consisted of two parts; one, which authorized the Book of Common 
Prayer, as it was then newly explained and perfected: Another, which established the form of conse- 
crated Bishops, &c and added to the Book of Common Prayer. This Act, as to both these parts, was 
repealed 1 Queen Mary ; and this repeal was reversed 1 Elizabeth, 1. as to that part which concerned 
the Book of Common Prayer only : For so runs the Act, " The said Statute of Repeal, and every- 
thing therein contained, only, concerning the said Book, viz. of Common Prayer, authorized by Ed- 
ward VI. shall be void, and of no effect. " And afterwards, 8 Elizabeth, 1. was revived that other 
part of it, which concerned the form of ordination, viz. in these words, " Such order and form for 
the consecrating of Archbishops, Bishops, Sec. as was set forth in the time of Edward VI. and added 
to the said Book of Common Prayer, and authorized 5 and 6 of Edward VI. shall stand, and be in full 
force ; and shall from henceforth be used and observed." By which it is as clear as the sun at noon dav 
that Edward the Vlth's form was not restored at all by 1 Elizabfcth, either expressly or in General 
terms, under the name and notion of the Book of Common Prayer, as Protestants would have it 
thought. Nay, rather it was formally excluded by the said Act, 1 Elizabeth. For that Act of Ed- 
ward VI. consisting of nothing else but the authorizing of the Book of Common Prayer, and esta- 
blishing, and adding to it the book of ordination: And the Act of Queen Mary having repealed that 
whole Act, as to ooth these pans, that. Act. of i Elizabeth reversing that repeal, as to the Book of 
Common Prayer only, did plainly and directly exclude the repealing of it, as to the book of ordina- 
tion ] 

,(m) Several ridiculous circumstances mentioned ih (He records, whkb yet render thrm less credible. 



9 6 



Protestant Corruptions 



tion ; there being nothing else to be excluded, by that word only, but that book. So that it is unde- 
niably evident, that King Edward the Vlth's form of consecration was at that day illegal. And must 
we imagine, that the Queen would suffer her new Bishops to be consecrated by an illegal form, when 
she could as easily have author! \e& it by the law, asshe had done the Roman form, by reviving the Act 
25 Henry V1IL 20 ? Yea, it had been as easy to make that form legal, as it was afterwards to declare 
them Bishops by Act of Parliament ; and doubtless, more commendable. 

But admit Matthew Parker, and the rest of Queen Elizabeth's new Bishops, were made such by 
this, then illegal, form ; yet, if this form prove invalid, they are but still where they were before their 
election, as to their character. And that it is invalid, is sufficiently and clearly proved by the learned 
Author of Erastus Senior, to whom I will refer my Reader. Yea, the Protestant Bishops and Clergy 
themselves have judged the said form to be invalid ; and therefore thought necessary to repair the es- 
sential defects of the same, by adding the words Bishop and Priest. Essential defects, I call the want 
of these two words, Bishop and Priest ; for if they had not been essential, why were they added ? 
Yet this will not serve their turn ; for before they can have a true Clergy, they must change the cha- 
racter of the Ordainers, as well as the form of ordination. A valid form of ordination, pronounced 
u r a Minister not validly ordained, gives no more character than if it had continued still invalid, and 
never been altered. The present Protestant Bishops, who changed the form of their own consecra- 
tion upon their adversaries objections of the invalidity thereof, (for immediately after Erastus Senior was 
published against it, they altered it, viz. anno 1662) might as well submit to be ordained bv Catholic 
Bishops; or else, with the Presbyterians, utterly deny an episcopal character, as allow, by altering 
the form after so long time and dispute, that it was not sufficient to make themselves, and their prede- 
cessors, Priests and Bishops. 

What has hitherto been said, concerning the nullity of their character, is yet further confirmed by 
their altering the 25th of their 39 Articles : For these first Bishops, Parker, Horn, Jewel, Grindall, 
&c. understanding the condition in which they were, for want of consecration by imposition of hands, 
resolved, in their convocation, anno 1562, to publish the 39 Articles, made by Cranmer and his asso- 
ciates, but with some alteration and addition; especially to that Article wherein they speak of the Sa- 
craments : For, 

Whereas Cranmer's 25th or 26th Article says nothing of holy orders by imposition of hands, or any 
visible sign or ceremony required therein; Parker, and his Bishops, having taken upon themselves that 
calling, without any such ceremony of imposition and episcopal hands, for 1 believe they set not much 
by John Scorey's Hands and Bible in the Naggs-Head, declared, that " God ordained not any visible 
sign or ceremony for the five last, commonly called Sacraments;" whereof holy orders is one. This 
alteration and addition you may see in Doctor Heylin's Appendix to Ecclena Rcstaitrata, page 189. 
Jn this convocation they denied also holy orders to be a Sacrament ; consequently not likely to impress 
any indelible character in the soul of the party ordained: Which doctrine continued long among them, 
as appears by Mr. R.ogers, in his Defence of the 39 Articles, who affiims, that " None but disorderly 
Papists will say that order is a Sacrament and demands, "Where can it be seen, in Holy Scripture, 
that orders or priesthood is a Sacrament ? what form has it ? (says he) what promise ? what institution 
from Christ - ? "(n) But after they began to pretend to have received an episcopal character from Roman 
Catholic Bishops, and to put out their Lambeth Records in defence of it, they disliked this doctrine, 
and taught the contrary, viz. that ordination is a Sacrament. " We deny not ordination to be a Sacra- 
ment," says Doctor Bramhall, though it be not one of these two which are generally necessary to 
salvation. "(o) 

By order of this convocation the Bible of 1562 was printed, where the aforesaid text, " When 
they had ordained to them Priests," Sec. was translated, " When they had ordained Elders by elec- 
tion ;" which, as soon as they began to thirst after the glorious character of Priests and Bishops, they 
corrected. 

And though Cranmer cared as little for any visible signs, imposition of hands, or ceremonies in or- 
dination, as the other first Protestant Reformers, and according to their practice had abjured the priest- 
ly and episcopal character, which he had received among Catholics ; as may be gathered by his words, 
related by Fox in his Degradation, thus: " Then a Barber clipped his hair round about, and the Bi- 
shop scraped the tops of his fingers, where he had been ancimed."(p) When they were thus doing; 

" All 

(n) Defence of the 39 Articles, p. 154, 155. (0) See Mason and Dr. Eram. page 97. (p) Fox's Act and 
Monuments, fol. 2x6.' 



BY ADDING TO THE TeXTv 



97 



e * AH this," quoth the Archbishop, " needed not, I had myself done with this geer long ago." And also 
by his doctrine ; that, " In the New Testament, he that is appointed to be a priest or bishop, needs 
no confirmation by the Scripture ; for election thereunto is Sufficient." Though, I say, Cranrner va- 
lued not any episcopal consecration, which he hail received in the Catholic Church, yet he presumed 
not to make the denial thereof an article of the Protestant Faith : But Queen Elizabeth's pretended 
bishops, and English Church, in their convocation 1562, seeing, they knew they had no episcopal 
character by imposition of true bishops' hands, thought fit to make it a part of the Protestant belief, 
6i That no such visible sign 01 ceremony was necessary, or instituted by Christ ;" and therefore con- 
' eluded holy orders not to be. a sacrament. And though, I say, the Church of England now teaches and 
pi actises the contrary, and in King James the first's reign erased tiom the text the word election as an 
imposture, or gross cerruption, yet this change of the matter does no more make them now true priests 
and bishops, than their last change of the form of ordination, in the year 1662, soon after the happy- 
restoration of King Charles the second. 

Ecclesia non est, qua sacerdotem non hahet, 

There can be no Church without priests.— -St. Jerom, 

It is enough, that in this place we have proved these men without consecration or ordination ; yet ' 
Seeing they glory also in assuming to themselves the name of pastors, pastor of St. Martin's, &c. if 
may not be unseasonable to propose a few quarries, touching their pastoral jurisdiction. 

I. Whether it is not a power of the keys, to institute a pastor over a flock of clergy and people? 

II. Whether any but a pastor can give pastoral jurisdiction ? 

III. Whether any bishop, but the bishop of the diocese, or commissioned from him, or his superior, 
can validly institute a pastor to any parochial church,- within such a diocese ? 

IV. Whether any number of bishops can validly confirm, or give pastoral jurisdiction to the bishop, 
of any diocese, if the metropolitan, or some authorized by him, or his superior, be not one ? 

V. Or to the metropolitan of a province; if the primate of the nation? or some authorized by him, 
or his superior, be not one ? 

VL Whetl ler any but the chief patriarch of that part of the world, or authorized by him, can va- 
lidly give pastoral jurisdiction to the primate of a nation ?" 

VII. Whether the bishop of Rome is not chief patriarch of the western church, consequently of this 
nation ? 

VIII. Whether Mat. Parker, the first Protestant pretended archbishop of Canterbury, received his 
pastoral jurisdiction from the bishop of Rome, or from others by him authorized ? or, 

IX. Whether those who made Mat. Parker primate of England, or archbishop of Canterbury, had 
any jurisdiction to that act, but what they received from queen Elizabeth? 

X. Whether queen Elizabeth had the power of the kevs, either of order or jurisdiction ? 

XI. Whether it is not an essential part of the Catholic Church to have pastors ? 

XII. Whether salvation can be had in a church wanting pastors ? '' 

XIII. Whether they do not commit a most heinous sacrilege, who having neither valid ordination 
nor pastoral jurisdiction, do notwithstanding rake upon them to administer sacraments, and exercise all 
other acts of episcopal and priestly functions ? 

XIV. Whether the people-are not also involved with them, in the same sin, so often as they commu- 
nicate with them in, or co-operate to, those sacrilegious presumptions? 

XV. Whether those, who assume to themselves the names and offices of bishops and priests take 
upon them to teach, preach, administer sacraments, and perform all other episcopal and priestly'func- 
tions, without vocation, without ordination, without consecration, without succession, without mis- 
sion, or without pastoral jurisdiction, are not the very men of whom our blessed Saviour charged us to 
beware ? (a) 

XVI. To conclude, whether it is wisdom in the people of England, to hire such men at the charge 
of perhaps above 1,000,000 per annum; to lead them the broad way to perdition ? 

S'b Another. 
(a) Mat-. 7. 15,' 



Protestant Corruptions 

Another corrupt Addition against the perpetual Sacrifice of 
CHRIST'S BODY AND BLOOD, 



T^ROTESTANTS teach, in the gtst.off the 39 articles, " That the offering of Christ once made, 
|[ is that perfect redemption, propitiation and satisfaction for all the sins of the whole world, &cc 
Wherefore the sacrifice of masses, in which it was commonly said, that the priests did offer Christ for 
the quick and the dead, to have remission of pain and guilt, were blasphemous fables, and dangerous 
deceits:" by this doctrine the Church of England bereaves Christians of the most inestimable jewel 
and richest treasure, that ever Christ our Saviour left to his Church; to wit, the most holy and vene- 
rable sacrifice of his sacred body and blood in the mass, which is daily offered to God the Father, for 
a propitiation for our sins. And because they would have this false and erroneous doctrine of their's 
backed by sacred Scripture, they most egregiously corrupt the text, Heb. x. ver. 10 by adding to the 
■ same two words not found in the Greek or Latin copies, viz. " For all ;" the Apostle's woids being, 
— $< In the which will we are sanctified by the cdnation of the body of Jesus Christ once :" which 'hey 
corruptly read, in their last translation, — " By the which will we are sanctified, through the effering 
cf the body of Jesus Christ once, for all." By which addition the) endeavour to takeaway the d«i Ly 
oblation of the body and blood of Christ in the holy sacrifice of the Mass: contradicting the d ".mne 
of God's holy Church, which believes and teaches, " That our Lord God, although he was once to 
offer himself to God the Father upon the altar of the Cross by death, that he might there work eternal 
redemption ; yet because his priesthood was not to be extinguished by death, in the last supper, which 
night he was to be betrayed, thai he might leave a visible sacrifice to his beloved spouse he Church, 
whereby that bloody one, once to be performed upon the Cross, should be represented, and ,.he memory 
thereof should remain to the end of t lie world, and the wholesome virtue thereof should be applied for 
the remission of those sins which we daily commit, declaring himlelf to be ordained a priest for ever, 
according to the order of Melchizedek. He offered to God the Father his body and blood, under the 
forms of bread and wine ; and under the signs of the fame things he gave it to the Apostles, whom then 
he ordained priests of the New Testament, that they should receive it; and by the words he com- 
manded them, and their successors in priesthood, that they should offer it, " Do ye this in commemo- 
ration of me," &c And, -" Because in this divine sacrifice, which is performed in the Mass, the self- 
same Christ is contained, and unbloodily offered, who offered himself once bloodily upon the altar of 
the Cro.s : the holy synod teaches the sacrifice to be truly propitiatory, &cc. Wherefore, according to 
the tradition of the Apostles, it is duly offered, not only for the sins, punishments, satisfactions, and 
other necessities of the faithful that are living, but also such as are dead in Christ, as not yet fully 
purged." (b) This is the Catholic doctrine, delivered in the sacred council of Trent, which the 
Church of England calls blasphemies, fables, and dangerous deceits; and against which they falsify 
the sacred text of Scripture, by thrusting into it words of their ov/n, which they find not in any of the 
Greek or Latin copies. 

But lest they may object, that this is but a new doctrine, not taught in the primitive Church, nor 
delivered down to us by the Apostles by Apostolical tradition; I will give you these following testimo- 
nies from the fathers of the first five hundred years. 

St. Cyprian says, /c) ei Christ is priest for ever, according to the order of Melchizedek, which or- 
der is this, coming from this sacrifice, and thence descending, that Melchizedek was priest of God 
most high, that he offered bread and wine, that he blessed Abraham ; for who is more a priest of God 
most high, than our Lord Jesus Christ, who offered sacrifice to God the Father, and offered the same 
that Melchizedek had offered, bread and wine, viz. his body and blood?" 

And a little after: " That therefore in Genesis the blessing might be rightly celebrated about Abra- 
ham. by Melchizedek the priest, the image, or figure of Christ'6 sacrifice, consisting in bread and 
wine, went before ; which thing our Lord perfecting and performing, offered bread, and the chalice 
mixed with wine, and he, that is the plenitude, fulfilled the verity of the prefigured image." 

The 



(b) Concih Trid, sess, 22. cap. i. cap. 2. (c) Ep. 63, ad Csecilntflj, 



BY ADDING TO THE TEXT. 99 

The same holy father, in another place, as cited also by the Magdeburgian centurists, (d) in this 
nlanner, " Our Lord Jesus Christ," says Cyprian, lib. 2. ep. 3. " is the high-priest of God the Fa- 
ther ; and first offered sacrifice to God the Father, and commanded the same to be done in remembrance 
of him : and that priest truly executes Christ's place, who imitates that which Christ did ;£and ihen he 
offers in the Church a true and full sacrifice to God." This saying so displeases the centurists, that they 
say, " Cyyrian affirms superstitiously, that the priest executes Christ's place in the supper of our 
Lord." 

St. Hierom. fe) " Have recourse," says he, " to the book of Genesis, and you shall find Melchi- 
zedek, king of Salem, prince of this city, who even there, in figure of Christ, offered bread and 
wine, and dedicated the Christian' mystery in our Saviour's body and blood." Again, " Melchizedek 
offered not bloody victims, but dedicated" the sacrament of Christ in bread and wine, a simple and pure 
sacrifice." And yet more plainly in another place, ** Our ministry," says he, «' is signified in the 
word of Order, not by Aaron, in immolating brute victims, but in offering bread and wine, that is, 
t.he body and blood of our Lord Tesus." 

St. Augustine expressly teaches, that " Melchizedek bringing forth the sacrament, or mystery, of 
our Lord's table, knew how to figure his eternal priesthood." (f) — - ,s There first appeared," says he in 
another place, " that sacrifice which is now offered to God by Christians, in the whole world." (g) 

Again, (Cone. 1. in psal. xxxv.) " There was formerly," says he, " as you have known, the sacri- 
fice of the Jews, according to the order of Aaron, in the sacrifice of beasts, and this in mystery: for 
not as yet was the sacrifice of the body and blood of our Lord, which the faithful know, and such as 
have read the Gospel : which sacrifice now is spread over the whole world. Set therefore before your 
eyes two sacrifices, that according to the order of Aaron; and this, according to the order of Melchi- 
zedek : for it is written, our Lord has sworn, and it shall not repent him, thou art a priest for ever, 
according to the order of Melchizedek." And in Cone. 2. psal. xxxiii. he expressly teaches, " That 
Christ, of his body and blood, instituted a sacrifice, according to the order of Melchizedek." 

Nothing can be more plain than these wordsof St. Irenseus, in which he affirms of Christ, that (h) 
" Giving counsel also to his disciples, to offer the first fruits of his creatures to God ; not as it were 
needing it, but that they might be neither unfruitful nor ungrateful, he himself took of the creature.of 
bread, and gave thanks, saying, this is my body ; and likewise the Chalice, he confessed to be his 
blood, which is made of that creature which is in use amongst us, and caught a new oblation of the 
New Testament, which oblation the Church receiving from the Apostles, throughout the whole world, 
offers to God, to him who gives us nourishment, the first fruits of his gifts in the New Testament ; 
of whom, amongst the twelve prophets, Malachy has thus foretold : I have no will in you, the Jews t 
says our omnipotent Lord, and I will take no sacrifices at your hands, because, from the rising of the 
sun to the setting thereof, my name is glorified among the Gentiles ; and in every place, incense is of- 
fered to my name, and a pure sacrifice, because my name is great among the Gentiles, faith our 
Lord Almighty, manifestly signifying by these things, because the former people indeed ceased to offer 
to God ; but in every place a sacrifice is offered to God, and this pure, for his name is glorified among 
the Gentiles." Thus St. Irenseus, whose words so touch the Protestant centurists, that they say, 
" Irenseus, &c. seems to speak very incommodiously, when he says, he, Christ, taught the new ob- 
lation of the New Testament, which the Church.receiving from the Apostles, offered to God over all 
the world." 

Eusebius Csesariensis. (i) " We sacrifice, therefore, to our highest Lord a sacrifice of praise : we 
sacrifice to God a full, odoriferous, and most holy sacrifice : we sacrifice after a new manner, according 
to the New Testament, a pure host." 

St. Jo. Chrysostome expounding the words of the prophet Malachy, says, (k) et The Church, which 
every where carries about Christ in it, is prohibited from no place ; but in every place there are altars, 
in every place doctrines; these things God foretold by his prophet, for both declaring the Churph's sin* 
cerity, and the ingratitude of the other people, the Jews, he tells them, I have no pleasure in you, See. 

■ ' ' ;• Mark, 

(d) In the Alphab. Table of the 3 Cent, under the letter S. col. 83. (e) Ep. ad Marcel, ut migret. Bethleem, 
Ep. ad Evagr. Quaest. in Gen. c. 14. (f) Ep. 95. (g) Lib. 16. de Ci. Dei, c. 22, Sec him also lib. 17 c. 17. & 
lib. 18. c. 35. cum Psalm 109. lib. 1. contr. Advets. Leg. & Prophet, c. 20. Serm. 4, de Sanctis Innocentibus, 
(h) Lib. 4. Advers. Hser. c. 32, (i) Lib. 1. dejnonstrat. Evang. c, 10, (k) Ad, Psal, 95, 



ioo Protestant Corruptions 

Mark, how clearly and plainly he interprets the mystical table, which is the unbloody host, and the 
pure perfume he calls holy prayers, which are offered after the host. Thou seest how it is granted, 
thaf that angelical sacrifice should every where he known ; thou seest it is circumscribed with no limits, 
neither the altars, nor the song. In every place inc ense is offered to my name ; therefore the mystical 
table, the heavenly and exceedingly venerable sacrifice is indeed the prime puie host." 

Is it not a thing to be admired, that the Church of England should not only corrupt the sacred Scrip- 
tures against the great and most dreadful sacrifice ; but should also make it an article of her faith, that 
it is a blasphemous fable, and dangerous deceit ? When, without all doubt, she cannot be ignorant, 
that the holy fathers call it (1) "A visible sacrifice." (m) "The true sacrifice." (n) "The daily sacrifice." 

(0) " The sacrifice according to the order of Melchizedek." (p) " The sacrifice of the body and blood of 
Christ." (q) " The sacrifice of the Altar." (r) " The sacrifice of the Church;" (s) " The sacrifice of the 
New Testament." (t) " Which succeeded to ali sacrifices of the Old Testament." And that it was 
offered for the health of the emperor, Sacnficamus pro salute imperatoris," says Tertullian, de Scapul. c. 2. 
That it was offered for the sick, Pro infirm'is etiam sacnficamus, says St. Chrysostome, Horn. 27. in Act 
Apos. " For those upon the sea, and for the fruits of the earth," idem. And for the purging of houses, 
infected with wicked spirits. St. Aug. de Civit. Dei, lib. 22. c. 8, says, that " One went and of- 
fered," in the house infected, " the sacrifice of Christ's body, praying that the vexation might cease j 
and by God's mercy it ceased immediately. 

In the first council 0'; Nice, can. 14. we find these words, " The holy council has been informed,, 
that in some places'and cities the deacons distribute the sacrament to priests: neither rule nor custom 
3i as delivered, that they who have not power to offer sacrifice, should distribute the body of Christ to. 
them who offer." — See also, concil. 3. Eracarense. can. 3. and concil. 12. can. 5. Moreover that 
*' this holy sacrifice/'" as God's Church at this day reaches and practises, " was offered for the sins of 
the living and dead," is a ti uth so undeniable, that Crasioius, a learned Protestant, in his book of the 
Mass, against Bellarmin, page 167, reprehends Origen, St. Athanasius, St. Ambrose, St. Chrysos- 
tome, St. Augustine, St. Gregory the Great, and venerable Bede, for maintaining " The Mass to be 
a propitiatory sacrifice for the sins of the living and of the dead." Consider then, what truth there 
is in the words of that author (u) who affirms, that in Gregory the Great's time, " Masses for the 
dead were not intended to deliver souls from those torments of pftrgatory." Doubtless he considered 
not the words of St. Augustine, lib. 9. Confess, c. 12. and De Verb. Apost. Serin. 34. viz. " That the 
sacrifice of our price was offeied- tor his mother Monica, being dead," and, " That the universal 
Church dees observe, as delivered from their forefathers, to pray tor the faithful deceased in the sacri- 
fice, and also to offer the saci ifice for them." Nor considered this great vindicator, that great miracle 
related by St. Gregory the Great himself, concerning Purgatory, and the benefits souls there receive, 
by the offering up of this propitiatory sacrifice. In his fourth Book of Dialogues, cap. 55. telling us. 
of a monk called Justus, who was obsequious to him, and watched with him in his daily sickness: 
" This man," says he, " being dead, I appointed the healthful host to be offered for his absolution 
thirty days together ; which done, the said Justus- appeared to his brother by vision, and said, I have 
been hitherto evil, but now am well, &c." And the brethren in the monastery counting the days, 
found that to be the day on which the 30th oblation was offered for him.. 

Nor would doubtless this vindicator have told us, " That Transubstantiation was yet unborn," to wit, 
in Gregory the Great's time, unless he had a mind to impose upon his reader, if he had ever read the 
doctrine of those fathers, who lived before St. Gregory's time, for example-: 

Sr. Ignatius Martyr, in his epistle to the people of Smyrna, speaking of the heretics of his time, 
men of the same judgment with this vindicator, writes thus : " They allow not of Eucharists and Ob- 
lations," says he, " because they do not believe the Eucharist to be the fle-sh of our Saviour Jesus 
Christ, which suffered for our sins, and which the Father, in his mercy, raised again from the 
dead." 

St, Justin Martyr, in his apology to the emperor Antonius Pius^ made for the Christians : " Now 
this food," says he, amongst us, is called the Eucharist, which it is lawful for none to partake of, 
but those who believe our doctrine to be true, who have been washed in the laver of regeneration for 
the remission of sins ; and who regulate their lives according to the prescription of Christ : for we do 

not 

(1) St. Aug. de Civit. Dei lib. ic. c. 19. (rn) St. Cypr. 1. 2. ep. 3. & St. Aug. cit. c. 20. (n) Aug. cit. c. 16. & 
cone, tolet. 1 can. 5. Origen. in Num. Horn 23. (o) S. Cyprian, 1. 2. ep. 3. & Aug. lib 16. c. 22. de Civit. Dei. 
(p) Et lib 22, 8. & li. 20. contr. Faustum c. 18. & S. Hierom li. 3. contr. Pelag. Aug. in Psal. 33. con. 2. to 8. 
& S Chrys. lib. 1 Cor. Horn 24. (q) S. Aug. in Enchiridion c. 1 10. & de Cura pro mortuis, c. 18. (rj Et de Civit. 
Dei. 1. 10. c. 20. (s) Et de gratia Novi Test. c. 18. & S. Irenaeus, li. 4. c. 32. (t) Aug. de Civit. Dei, b. ij. c. .20. 
St. Clement, in Aposr. Constit edit. 1564 Antverpiae. li. 6. c. 22. fol. 123. (ul The Author of the Second De<- 
fence of the Exposition of the Doctrine of the Church, of England, &c. p. 13, 



BY ADDING TO THE Te'XT. 



IOI 



not receive this as common bread, or common drink ; but as by the Word of God, Jesus Christ, our 
Redeemer, being made flesh, had both flesh and blood for the sake of our salvation : Just so we are 
taught, that that food, over which chanks are given by prayers, in his own words, and whereby our 
blood and flesh are by a change nourished, is the flesh and blood of the incarnate Jesus: For the Apos- 
tles, in the commentaries written by them, called the Gospels, have recorded that Jesus so commanded 
them." 

St. Irensus, taking an argument from the participation of the Eucharist, proves the resurrection of 
the flesh against the Heretics of his time. (a) t( As the blessed Apostles say, Because we are mem- 
bers of his body, of his flesh, and of his bones ; not speaking this of any spiritual or invisible man, 
bu< o ( that disposition which belongs to a real man, that consists of flesh, nerves, and bones ; and is 
nourished bv the chalice, which is his (Christ's) blood, and receives increase by that bread which is 
his body : And as the vine, being planted in the earth, brings forth fruit in season: And a grain of 
wheat falling upon the ground, and rotting, rises up with increase by the virtue of God, who compre- 
hends all things, which afterwards, by a prudent management, becomes serviceable to men ; and re- 
ceiving the word of God, are made the Eucharist, which is the body and blood of Christ ; so also our 
bodies being nourished by it, and laid in the earth, and there dissolved, will arise at their time ; the 
word of God working in them this resurrection, to the glory of God the Father." 

Eusebius Cassariensis. (b) — -"Making a daily commemoration of him, (Christ) and daily celebrat- 
ing the memory of his body and blood ; and being now preferred to a more excellent sacrifice and office 
than that of the Old Law, we think it unreasonable any more to fall back to those first and weak ele- 
ments which contained certain signs and figures, but not the truth itself." Another place of Eusebius, 
as quoted by St. John of Damascene, " Many sinners," says he, " being Priests, do offer sacrifice; 
neither does God deny his assistance, but by the Holy Ghost consecrates the proposed gifts: And the 
bread indeed is made the precious body of our Lord, and the cup his precious blood. "(c) 

St. Hillary. — " We must not speak," says lie, " of the things of God, like men, or in the sense of 
the world : Let us read what is written, and understand what we read, and then we shall believe with 
a perfect faith. For what we say of the natural existence of Christ, within us, if we do not learn, 
from him, we say foolishly and profanely ; for he himself says, " My flesh is meat indeed, and my 
blood is drink indeed." There is no place left for doubting of the reality of his flesh and blood ; for 
now, by the profession of Christ himself, and by our faith, it is truly flesh, and truly blood: Is not 
this truth ? It may indeed not be true for them, who deny Christ to be true God."(d) 

St. Cyril of Jerusalem. (e) — " Since therefore Christ himself does thus affirm/ and says of the brea<?, 
s: This is my body ;" who, from henceforward, dare be so bold as to doubt of it? An'd since the same 
(Christ) does assure us and say, " This is my blood," who, 1 say, can doubt of it, and say, it is not his 
blood ? In Cana of Galilee he once, with his sole will, turned water into wine, which much resembles 
blood ; and does not he deserve to be credited, that he changed wine into his blood f For if, when in- 
vited to a corporal marriage, he wrought so stupendous a miracle, have we not much more reason to 
confess, that he gave his body and blood to the children of the bridegroom ? Wherefore, full of cer- 
tainty, let us receive the body and blood of -Christ : For under the form of bread is given to thee the 
body, and the blood under the form of wine ; that having received the body and biood of Christ thou 
mayest be made partaker with him of his body and blood. Thus we shall become Christophers, that is, 
c< Bearers of Christ," receiving his body and blood into us. — -Do not therefore look on it as mere bread 
only, or bare wine; for, as God himself has said, it is the body and blood of Christ. Notwithstanding, 
therefore, the information of sense, let faith confirm thee ; and do not judge of the thing by the taste, 
but rather take it for most certain by faith, without the least doubt that his body and blood are given 
thee. — When you come to communion, do not come holding both the palms of your hands open, nor 
your fingers spread ; but let your left hand be as it were a rest under the right, into which you are to 
receive so great a King: And in the hollow of your hand take the body of Christ, saying, Amen. "(f) 

c c ; St. 

(a) Lib. 5. c. 11. (b) Lib. I. demonstrat. Evahg. c. 10.' (c) Lib. 3. Parallel, c. 45. (d) Lib, 8. de Trir.5- 
tate. (e) In Catechis. (f) It was the custom in those days for the Priest to deliver the holy Sacrament into the 
hand of the Communicant. 



102 



Protestant Corruptions 



St. Gregory Nyssen.(g^ — " When we have eaten any thing that is prejudicial to our constitution, it 
is necessary that we take something thac is capable of repairing what was impaired ; ihat so, when this 
healing antidote is within us, it may work out of the body, by a contrary affection, all the force of the 
poison. And what is this antidote? It is nothing but that body which overcame death, and was the 
origin of our life. For, as the Apostle tells us. as a little leaven makes the whole lump like itself, so 
that body, which by God's appointment suffered death, being received within our body, changes and 
reduces the whole to its own likeness. And as when poison is mixed up with any thing that is medi- 
cinal, the whole compound is rendered useless; so likewise that immortal body being within him that 
receives it, conveits the whole into its own nature. But there being no o her way of receiving any 
thing within our bodv, unless it be first conveyed into our stomach by eating or drinking, it is neces- 
saty 'hat by this ordinary way of nature, the life-giving virtue of the Spirit be communicated to us. 
But now, since that body alone, which was united to the Divinity, has received this grace, and ic is 
manifest that our body can no otherwise become immortal, we are to consider how it is impossible, 
that one body, which is always distributed to so many thousand Chris. ians over the whole world, should 
be the whole, by a part in every one, and still remain whole in itself." 

And a little after. ** I do therefore now rightly believe, that the bread sanctified by the word of 
God, is changed in:o the body of Gid, the Word. — And here likewise the bread, as the Apostle says, 
is sanctified by the Word of God and prayer ; not so, that by being eaten it becomes the body of the. 
Word, but because it is suddenly changed by the Word into his body, by these words, " This is my 
body." — And this is effected by virtue of ttie benediction, by which the nature of those things which 
appear is trans-elemented into it." 

Again, in another place, (h) — " And the bread in the beginning is only common bread ; but when 
it is sanctified by the mystery, it is made and called the body ot Christ." 

St. Hierom. — " God forbi !," says he, " that I should speak detracingly of these men, (Priests) who 
by succeeding the Apostles in their function, do make the body of Christ with their sacred mouth. 

St. Augustine (k) — " We have heard," says he, " our master, who always speaks truth, our divine 
Redeemer, the Saviour of men, recommending to us our ransom, his blood : For he spake of his body 
and blood ; which body he called meat, and which blood he called drink. The faithful understand the 
Sacrament of the faithful. — But there are some (says he) who do not believe they said, " This is an 
haid saying, who can hear him ?" It is an hard saying but to those who are obstinate ; that is, it is in- 
credible but to the incredulous. "(k) 

The same Holy Father, and great Doctor, in his commentary upon the XXXIII Psalm, speaks thus 
of Chris.. : " And he was carried in his own hands? And can thi , brethien, be possible in man ? Was 
ever any man carried in his own hands ? He may be carried by the hands of others, but in his own 
no man was ever yet carried. How this can be literally understood of David, we cannot discover; but 
in Christ we find it verified : For Christ was carried in his own hands, when giving his own very bo- 
dy, he said, " This i; my body ;" for that body he carried in his own hands." Such is the humility 
of our Lord Jesus Christ, which is much recommended to men. — How plain and positive are the words 
of these Ancient and Holy Fathers, for the real presence of Christ's body and blood in the blessed Sa- 
ciament of the Eucharist, which Protestants so flatly deny? I would ask our Church of England Di- 
vines, whether, if they had been present among the Apostles when Christ said, " Take and e«*;, this 
ismy body," they durst have assumed the boldness to have contiadicted the omnipotent Word, and have 
replyed, " It is not thy body, Lord, it is only bread f" I believe the most stiff Sacramentarian in Eng- 
land, would have trembled to have made such a reply ; though now they dare, with blasphemous 
mouth, call the doctrine of Transubstantiation, the " iYIyStery of Iniquity." 

I have insisted somewhat the longer upon these two points, than perhaps the Reader may think pro- 
per for this treatise : But when he considers that the priesthood and sacrifice, against which Protestants 
have corrupted the Scripture, and framed their new articles of faith, are two such essential parts of 
Christian Relig'on, that if either of them be taken away, the whole fabric of God's Church falls to 
the ground, he will not look upon it as an unnecessary digression. 

Several 

(g) In Orat. Cat,, c. 37. (h) In Orat, in diem lurninum. (i) In Epist. ad Heliodorum. (k) Lib. de Vtrb- 

Apost. Serm.. 



OF THE SCRIPTURE; 



10 3 



Several other Corruptions and Falsifications, not mentioned 

under the foregoing Heads. 

THIS Treatise increasing beyond what indeed I designed it at first, v/ill oblige me to as much bre- 
vity as possible, in these following corruptions : 
In R ' nans 8. ver. 39. instead of the word " Charity," they, contrary to the Greek, translate 
*' Love ;" znd so generally in ah places, where much is spoken in commendation of charity. The 
reason is, because they attribute salvation to- faith- alone,, they care not how little charity may sound in 
the ears of the people.- — So likewise in the 1 Cor. cap. 13. for "Charity," they eight times say 
«« Love." In Roni. Q ver. 16; for this text, «** Therefore it is not of the wilier, nor the runner, but 
of God that shewcth mercy,' 1 ' they translate in their old Bibles, " So lyeth it not then in a man's will 
or running, but in the mercy of God ;" changing Of, into In, and Wilier and Runner, into Will 
and Running ;. and so make the Apostle say, that it is not at all in man's will to consent or co-operate 
with God's grace and mercy . 

In 1 Corinthians, cap. 1. ver. JO. for " Schisms," which are spiritual divisions from the unity of 
the Church, they translace " Dissenrions," which may be in wordly things, as Well as religion : This 
is done because themselves were afraid to be accounted Schismatics. So likewise 

In Galatians 5. ver. 20 for " Heresy," as it is in the Greek, they translate " Sects," in favour of 
themselves, being charged with heresy : Also 

In T.tus 3. ver. 10 instead of saying, accordingto the Greek, " A man that is an Heretic," &c. 
their Bible of i6b2 translates, " A man that is author of Sects ;" favouring that name for their own 
sakes, and dissembling it as though the Holy Scripture spake not against Heresy or Heretics, Schism or 
Schismatics. 

In 1 Timothy, cap. 3. ver. 6. for a " Neophyte," (one lately baptized or planted in Christ's mys- 
tical body) ;hey translate in their first Bibies, 81 A young scholar ;" as though an old scholar could not 
be a Neophyte, by deferring his baptism, or by long delaying his conversion to God,, which he learned 
to be necessary long before. 

In Titus 3. ver. 8. instead of these words, " To excel in good works," they translate, " To shew 
forth good works;" and, as their last edition has it, " To maintain good works;" against the different 
degrees ot good works. 

In Hebrews 10. ver 20 for " Dedicated," they translate, in their first Bibles, " Prepared " in 
favour of their heresy,, that Christ was not the first who went into Heaven, which the word dedicated 
signifies. 

In the two Epistles of Peter, cap. 3. ver. 1-6. they force the text to maintain a frivolous evasion, 
that " St. Paul's Epistles are hot hard," but the " things in the Epistles ;" whereas both the Greek, 
and Latin texts are indifferent with regard to both constructions : It is a general custom of theirs, that 
'•where they find the Greek text indifferent to two senses, there they restrain it only to that which may 
be most advantageous to their own error, thereby excluding its reference to the other sense. And often- 
times, where one sense is received, read, and expounded by the greater part of the Ancient Fathers, 
and by all the Latin Church, there they very partially follow the other sense, not so generally re- 
ceived. 

In St. James 1. ver. 13. for " God is not a tempter of evils,"' they translate, " God is not tempted 
■with evils," and " God cannot be tempted with evils ,"(1) than which nothing is more impertinent to 
the Apostle's speech in that place. Why is it that they refuse to say, " God is not tempted to evil," as 
well as the other? Is it on account of the Greek word, which is a passive? They may find in their 
Lexicon, that it is both an active and passive; as also appears by the very circumstance of the fore- 
going words, " Let no man say, that he is tempted by God," Why so ? " Because," say the Protes- 
tant Translators, " God is not tempted with evil." Is this a good reason ? Nothing less. How then ? 
*' Because God is not tempted to evil :" Therefore let no man say, that " He is tempted by God." 

This reason is so coherent, and so necessary in this place, that if the Greek word were only a pas- 
sive, as it is not, yet it might have better beseemed Beza t» translate it actively, than it did. to turn an 

active.- 



104 Protestant Translations 

active into a passive, against the Real Presence, as himself confesses he did without scruple. But 
though he might and ought to have translated this word actively, yet he would not, because he would 
favour his own heresy ; which, quite contrary to these words of the Apostle, says, that " God is a 
tempter to evil :" His words are, indue.it Dominus in tmtationem cos quos Satana arbitrio permittet, &c. (m) 
" The Lord leads into temptation those whom he permits to be at Satan's disposal ; or into whom ra- 
ther he leads or brings in Satan himself, to fill their hearts, as Peter speaketh." Note, that he says, 
God brings Satan into a man to fill his heart, as Peter said to Ananias, " Why has Satan filled - thy 
heart, to lye unto the Holy Ghost ?" So that by this doctrine of Beza, God brought Satan into Ana- 
nias's heart to make him lye unto the Holy Ghost ; and so leading him into temptation, was author 
and cause of that heinous sin. 

Is not this to say, c< God is a tempter to evil," quite contrary to St. James's words? Or could he 
that is of this opinion, translate the contrary ; to wit, that " God is no tempter to evil ?" Is not this 
:s much as to say, that God also brought Satan into Judas to fill his heart, and so was author of Judas's 
treason, even as he was of Paul's conversion? Is not this a most absurd and blasphemous opinion ; vet 
how can they free themselves from it, who allow and maintain the aforesaid exposition ot " God's 
leading into temptation f " Nay, Beza, for maintaining; the same, translates, " God's Providence," 
instead of " God's Prescience," Acts 2. ver. 23. a version so false, that the English Bezites, in their 
translation, are ashamed 10 follow him. 

And which is worse than all this, if worse can be, they make God not only a leader of men into 
temptation, but even the author and worker of sin : Yea, that God created or appointed men to sin ; 
as appears too plainly, not only in their translation of this following text of St Peter's, but alio from 
Beza's commentary on the same. Also Bucer, one of King Edward the Villi's Apostles, held direct-* 
ly, that " God is the author of sin."(n) 

St. Peter sa^sof the Tews, that Christ is to them, pctra scandali qui offendunt verba nee credunt in quo 
& pos'iti sunt, «s xesi iT'£i<7u.i , that is, " A rock of scandai to them (the je ) n . stumble at me vV ord, 
neither do believe wherein also thev are put," as the Rhemish Testame ' tr: nslal -: it; Or as it is ren- 
dered in King Edward the Vltli's English translation, and in the first j. Que~ii Elizabeth's, " They 
believe not that whereon they were set : Which translation lllyncus approves, saying, (o) " This is 
•well to be marked, lest a man imagine that God himself did put them, and (as one, meaning Beza, 
against the nature of the Greek w^rd, translates and interprets it) that 'iod created them for this pur- 
pose, .that they should withstand him. Erasmus and Calvin, referring this word to that which goes 
before, interpret it not amiss, that the Jews were made or ordained to believe the Word of God, and 
their Mess i as ; but yet that they would not believe him: For to them belonged the promises, the Tes- 
taments, and the Messias himself ; as St. Peter says, Acts 2, and 3- and St Paul, Rom. 9. And to 
them were committed the oracles of God, by witness of the same Paul," Rom. 3. Thus Illyricus ; 
who has here given the true sense of this text, according to the signification of the Greek word ; and 
has proved the same by Scripture, by St. Peter and St. Paul, and has confirmed it by Erasmus and Cal- 
vin. Yea, Luther follows the same sense in this place : So does Castalio in his Annotations to the New 
Testament. 

Yet Beza, against all these, to defend his blasphemous doctrine, that ** God leads men into temp- 
tation, and brings in Satan to fill their hearts," translates it thus : Sunt immorigeri ad quod etiam conditi 
fuerunt,(p) — " Thev are rebellious, whereunto also they were created :" With whom his scholais, our 
English Translators, are resolved to agree ; therefore, in their Bible of the year 1577, they read, 
" Being disobedient unto the which thing they were ordained." And in that of 1572; " Being diso- 
bedient unto the which thing they were even ordained :" This is yet worse, and with this, word for 
word, agrees the Testament of 1580, and the Scottish Bible of 1579. This is also the Geneva trans- 
lation in the Bible of 1561, which the French Geneva Bible follows. And how much our Protestant 
last translation differs from these, may be seen in the Bible printed at London, anno 1683, where it is 
read thus : " And a rock of offence, even to them which stumble at the Word, being disobedient 
whereunto also they are appointed." 

Is not this to say positively, that God is author of men's disobedience or rebellion against Christ ? 
" But if God," says Castalio against Beza, " hath created some men to rebellion or disobedience, he 
is author of their disobedience ; as if he has created some to obedience, he is truly author of their 
obedience." Yes, this is to make God the author of men's sin, for which purpose it was so trans- 

- lated: 

(m) Annot. Nov Test. Anno 1556. Mat. 6. v. 13. (n) See Bucer's Scripta Anglicana, p.-93l. Et in Epist. 
ad Roil, in p. 1 c. 54. (o) Illyricus's Gloss, in 1 Pet. c. 2. v er . 8. (p) Vid. Castaiio in defeasione qua transit. 
P- J 53> iJ4> J55' 



®f the Scripture,, 

lated : And thus Beza in his notes upon the text explains it: that S{ Men are made or fashioned, 
framed, stined up, created or ordained, not by themselves, for that were absurd, but by God, to be 
scandalized at him, and his Son our Saviour ; Christus est eis offendiculo, prout et'iam ad hoc ipsum a Deo sunt 
conditi .-" And further discourses at large, and brings other texts to prove this sense, and this transla- 
tion. 

And though Luther and Calvin, as is said, dissented not from the true sense of this text, yet touch- 
ing the blasphemous doctrine, (qj that " God is the author of sin," they, with Zuinglius, must, forall 
this, have the right hand of Beza. " How can man prepare himself to good," says Luther, te see- 
ing it is not in his power to make his ways evil ? For God works the wicked work in the wicked." 

" When we commit adultery or murder," says Zuinglius, " it is the work of God, being the 
mover, the author, and inciter, &c. God moves the thief to kill, &c. He is forced to sin, &c. God 
hardened Phaiaoh, not speaking hyperbolically, but he truly hardens him, yea, although he resist." — ■ 
By which, and other of his writings, he so plainly teaches God to be the author of sin, that he is 
therefore particularly reprehended by the learned Protestant Grawerus, in Absurda Absurdorum, c. 5. de 
Pr eedest. fol 3, 4. 

" God is author," says Calvin, te of all those things, which these Popish judges would have to 
happen only by his idle sufferance. "(r) He also affirms our sins to be not only by God's permission, 
but by " Hii> decree and will :" Which blasphemy is so evidently taught by him and his followers, that 
thev are expressly condemned for it by their famous brethren ; Feming, lib. de univers. Grat. p. 109. 
Osiander, Enchirid. Controv p. 104. Scaffman, depeccat. causis, p 155, 27. Stizlinus disput. Theol. de 
Provid. Dei, Sect. 141. Graver, in Absurda Absurd, in frontisp. Yea, the Piotestant Magistrates of 
Berne made it penal by the laws, for any in their territories to preach Calvin's doctrine thereof, or for 
the people to read any of his books concerning the same, (s) Are not these blessed Reformers ? O ex- 
cellent instrument of God ! as Dr. Tenison stiles the chief of them.(t) 

Protestants denying free will in man, not only to do good, but even to resist evil, open a very wide 
passage into this impious doctrine, of making God the author of sin. 

In the 1 St. Peter, cap. r. ver. 22. the Apostle exhorts Christians to live as becomes men of so ex- 
cellent a vocation : " Purifying," says he, " your souls by obedience of charity, "(u) &c. a little before,, 
ver. jy. remembering always, that " God, without exception of persons, judges every man according 
to his works." From which places it appears, that we have free will working with the grace of God ; 
that we purify and cleanse our souls from sin ; that good works are necessarily required of Christians: 
For by many divine arguments St. Peter urges this conclusion : Ut animas nostras castiftccmus, " That we 
purify our own souls." So the Protestant translaiion, made in Edward the Vlth's time, has it, " For- 
asmuch as you have purified your souls. "(v) So likewise one of Queen Elizabeth's Bibles, " Even ye 
which have purified your souls ;" and so it is in the Greek. Notwithstanding all which Beza, in his 
Testaments of 1556 and 1565, translates it, Animabus vestris purificatis obediendo veritati per Spiritum : 
which another of Queen Elizabeth's Bibles renders thus: " Seeing your souls are purified in obeying 
the truth, through the Spirit." So translates also the English Bible, printed at Geneva, 1561, and the 
Scotch, printed at Edenburgh, 1579. 

So that these words make nothing at all either for free will, or co-operation with God's grace, or 
value of good works, but rather the contrary; proving that in our justification we work not, but are 
wrought ; we purify not ourselves, but are purified ; we are not active and doers with God's grace, but 
passive and sufferers: Which opinion the Council of Trent condemns, (w) The Protestant Bible of 
1683, has again corrected this, and translates, " Seeing ye have purified your souls," &c. but whether 
with any good andsinceie intention, appears by their having left uncorrected another fault of the same 
stamp in Philippians, cap. 1. ver. 28. 

Where St. Paul, handling the same argument, exhorts the Christians not to fear the enemies of 
Christ, though they persecute never so terribly , " Which to them," says he, " is cause of perdition, 
but to you ot salvation :" Where he makes good works necessary, and so the causes of salvation, as 
sins are of damnation. But Beza will have the old interpreter overseen in so translating, " Because," 
says he, " the affliction of the faithful is never called the cause of their salvation, but the testimo- 
nv."(x) And therefore translates the Greek word Indicium. And Irs scholar's, the English 

Translators, render it a ** Token," though indeed one of their Testaments translates i't as we do, a 

D d « Cause ;" 

(q) Lut. To. 2, Wittem. an. 15JI. Assert. Art. 36. Vid. de Servo. Arbit. fol. 195. Edit. 1603. Zm'ng. T». to. 
de providentia Dei, fol. 365, 366, 367. (r) Calvin, instit. 1 1. c. 18. & 1. 2. c. 4. & 1. 3. c 23 (s) Vid. Litte- 
ras Senat. Bern, ad Ministros. &c. an. 1555. (t) Dr. Ten. Conf. with M. P. (u) Castificantes animas vestras in 
obedientia Charitatis. (v) Bib. 1561; 1579- ( w ) Se»s. 6. cap. 4. (x) jgeza Annot, in ilium lijcum. 



I© 



io5 Protestant Translations 

«« Cause ;" so does also Erasmus, and the Tigurine Translators: (y) Yea, the Apostles comparing sin$ 
with good works, these leading to Heaven, as those to Hell, convinces its sense to be so ; as Theodorer 
a Greek Father, also gathers from that word, saying, " That procures to them destruction, but to 
you salvation. "(7.; So St. Augustine, St. Hierom, and other Latin Fathers. 

And that good works are a cause of salvation, our Saviour himself clearly shews, when he thus 
speaks of Mary Magdalen : Rcmittuntur el pcccata multa, quoniam dilcxit mulium ; " Many sins are forgiven 
her, because she loved much." Against which no man living can cavil from the Greek, Hebrew, 01 La- 
tin, but that works of charity are a cause why sins are forgiven ; and so a cause of our justification 
and salvation, which ate evidently the words and meaning of our blessed Saviour. Notwithstanding 
Beza and our English Translators have a shift for this also ; he translates* Rcmissa sunt peccata ejus mul- 
ia ; nam dilcxit midtum ; which in our English Bible is rendered, " Her sins which are many, are for- 
given ; for she loved much ;" a) which the Reader perhaps mav think to be a difference so small, as 
is not worth taking notice of; but, if well considered, will be found as great, as is between our doc- 
trine and Protestants. And first, the text is corrupted by making a fuller po-nt than either the Greek, 
or Latin bears, the English making son: • a colon, (:) and some a semicolon, (;) wheie in Greek there 
is only a Comma, (,) and Beza, in his Latin, yet more desperately makes a down and full period, (.) 
thereby dividing and distracting the latter part from the former, as though it comamed iiol a reason of 
that which went before, as it does, but were some new matter: Wherein he is controlled by another 
of his own Translators, and by the Greek prints of Geneva, Zurich, Basil, and ether Gei nun cities, 
who point it as it is in our Latin and English. — But their falshood appears much more in turning Quo- 
niam into Nam, Because into For. (b) • 

Seeing our Saviour's words are in effect thus, " Because she loved much, therefore many sins are 
forgiven her ;" which they, by this perversion and mispointing it, make a quite different, and almost 
contrary sense ; thus, • Because she had many sins forgiven her, theretore she lovcth much;" and 
this love following was a token of the remission which she, by only faith, had obtained before j so 
turning the cause into the effect, and the antecedent into the consequent, hereby utte'ly overthrowing 
the doctrine which Christ by his words and reason gives, and the Church of his words and reason ga- 
thers. Beza blushes not to confess why he thus altered Christ's words, saying, Nam ddexit Kytt^n 
" For she loved :" The Vulgate translation and Erasmus render it, *,* Because she loved :" But 1 (Nays 
he) had rather interpret it as I do, that men may best understand in these woids to be shewn, not the 
cause of remission of sins, but rather that which ensued after such remission, and that by the Conse- 
quent is gathered the x^.ntecedent. And, therefore, they who abuse this place, to overthrow free jus- 
tification by faith alone, are very impudent and childish ." (c) Thus Beza. But the Ancient Fathers, 
who were neither impudent nor childish, gathered from this text, that chanty, as well as faith, is re- 
quisite for obtaining remission of sins St. Chrysostom, Hon . 6. in Mar. says, (d) " As first by wa- 
ter and the spirit, so afterwards by tears and confession, we are made clean ;" which he proves by this 
place. So St. Gregory, expounding this same place, says, " Many sins are foigiven her, because she 
■loved much ; as if it had been said expressly, he burns out perfectly the rust of sin, whosoever burns 
vehemently with the fire of love. For so much more is the rust of sin scoured away, by how much 
more the heart of a sinner is inflamed with the great lire of charity." 

And St. Ambrose upon the same words. — " Good are the tears which are able to wash away our sins 
Good are the tears, wherein is not only the redemption pf sinners, but also the refreshing of the just.' 

And the great St. Augustine, debating this story in a long homily, says, (e) <l This sinful woman, 
the more she owed, the more she loved; the forgiver of her debts, our Lord himself, affirming so: 
Many sins are forgiven her, because she loved much. And why loved she much, but because she owed 
much? "W hv did she all th.:se offices of weeping, washing, &c. but to obtain remission of her sins?" 
Other Holy Fathers agree in the self-same veriry, all making her love to be a cause going before, and 
not an effect or sequel coming after the remission of sins. 

I have only taken notice here how Beza and our Eneli h Translators have corrupted this text ; but 
he who pleases to read Musculus, in locis Communibus, c de Justijicat. 11. 5. will find him perverting it 
after another strange manner, bv boldly asserting, without all reason or probable conjecture, that our 
blessed Saviour spoke in Hebrew, and used the preterpcrfect for the present tehse,; and that St. Luke 

wrote 



(y) Bib 156.1. ( z ) Theod. in Phil. cap. t. (a) Beza Test, anno 1505. Bib. 168; . K h) 1556. (c) Beza in 
Luc. 7. v. 47. (d) Horn. 33. in Evang. (e) Hum 23. inter 50. 



of the Scripture. 107 

wrote in the Doric dialect ; so that Musculus would have it said, "She loved Christ much, and ns 
wonder ; she had good cause so to do, because many sins were forgiven her." 

But Zuinglius goes yet another way to work with this text, and tells us, that he supposes the word 
" Love" should have been " Faith:" his words are, "Because she loved much. 1 suppose, that 
Love is here put for Faith ; because she has so great affiance in me, so many sins are forgiven her." 
For he says afterwards, " Thy Faith hath saved thee ; that is, has absolved and delivered thee from 
thy sins." (f) — Which one distinction of his, will answer all the places that in this controversy can he 
brought out of Scripture to refute their " Only Faith." But, to conclude, what can be more impious 
than to affirm, that for obtaining of sins, Chanty is not required as well as Faith, seeing our blessed 
Saviour, if we credit his Evangelist, St. Luke, and I think his authority ought to be preferred before 
that of Zuinglius, Beza, Musculus, or our English sectaries, most divinely conjoins Charity with 
Faith, saving of Charity, " Many sins are forgiven her, because she loved much !" straightway adding 
of Faith, " Thy faith has made thee safe ; go in peace." 

As you see here, they use all their endeavours to suppress the necessity of good and charitable 
works; so, on the other side, they endeavoured to make their first Bibles countenance vice, (g) so far 
as to seem to allow of the detestable sin of usury, provided it were not hurtful to the borrower. In Deutero- 
nomy xxiii. ver. 19. they translate thus, " Thou shalt not hurt thy brother by usury of money, nor by 
usury of corn, nor by usury of any thins; that he may be hurt withal :" by which they would have it 
meant, that usury is not here forbidden, unless it hurts the party that borrows. A conceit so rooted in 
most men's hearts, that they think such usury very lawful, and therefore frequently offend therein. 
But Almighty God, in this place of holy Scripture, has not one word of hurting, or not hurting, as 
may be seen in the Hebrew and Greek ; and as also appears from their having corrected the same in 
their Bible of 1683, where they read, as it ought to be, " Thou shalt not lend upon usury to thy bro- 
ther, usury of money, usury of victuals, usury of any thing that is lent upon usury." — If the Hebrew 
word signify to hurt by usury, why did not they, in the very words next following, in the self-same 
Bibles, translate it thus, " Unto a stranger thou mayest lend upon usury, but not unto thy brother ?" 
why said thev not rather, " A stranger thou mayest hurt by usury, but not thy brother r" is it not all 
the same in word and phrase here as before ?" the jews would have given them thanks for so trans- 
lating it; who, by forcing the Hebrew word as they do, think it well done, to hurt any strangei, that 
is, any Christian, by usury, be it ever so great. 

Whether the first Protestant translators of the Scriptures were guided by that spirit, which should be 
in Christian Catholic translators, may be easily gathered from what follows, as well as from what yon 
have already seen. 

They were so prophane and dissolute, that some of them termed that divine book, called, Gaftticttm 
Canticorum, containing the high mystery of Christ and his Church, " The Ballad of Ballads of Solo- 
mon," as if it were a ballad of love, between Solomon and his concubine, as Castalio wantonly trans- 
lated it. 

And yet more prophanely, in another place, which even their last translation has not yet vouchsafed 
to correct, " We have conceived, we have born in pain, as though we should have brought foitfo 
wind." (h) I am ashamed to set down the literal commentary of this their translation. Was there any 
thing in the Hebrew to hinder them from translating it in this manner. " We have conceived, and as 
it were travailed to bring forth, and have brought forth the Spirit ?" Why should they say Wind rather 
than Spirit? they are not ignorant, that the Septuagint in Greek, and the Ancient Fathers, do all ex- 
pound it, (i, k, 1) according to both the Hehrew and Greek, of the " Spirit of God," which is first 
conceived in us, and begins bv Fear, which the Scripture calls, " The beginning of Wisdom :" info- 
much, that in the Greek there are these godly words, famous in all antiquity, " Through the Fear of 
thee, O Lord, we conceived, and have travailed with pain, and have brought forth the Spirit of thy 
Salvation, which thou hast made upon the earth :" which excellently sets before our eyes the degree? 
of a faithful man's increase, and proceeding in the Spirit of God. But to say, We have been with, 
child," as their last translation has it, (m) " and have brought forth wind," can admit no spiritual in- 
terpretation ; but even as a mere Jew should translate, or understand it, who has no sense of the Spirit 
of God. It is the custom of Protestants, in all such cases as this, where the more appropriate sense is 
of God's holy Spirit, there to translate Wind, as in psalm cxlvii. ver. 18. 

Another 

(f) Zuing. in Luc. 7. To. 4. (g) Bib. 1562, 1577. (h) Isaiah, c. 16. ver. 18. (i) St. Ambrose, lib. 2. de Ii 
terpret. c. 4. (k) Chrysostome, in psal. 7. prop. fin. (1) See S. Hierom upon this place, (m) Bib. 1683. 



io8 



Protestant Translations 



Another impropriety similar to this is, that mey will not translate for the Angel's honour that carried 
Habakuc, " Ke sent him into Babylon, over the lake, by the force of his Spirit but thus, " Through 
a mighty Wind " So amibuting it to the Wind, not to ihe Angel's power, and omitting quite the 
Greek woid, «ut5, " His," which sheweth plainly, that it was the Angel's Spint, Force, and Power, (nj 

Again, where the Prophet Isaiah speaks most manifestly of Christ, saying, " And (our Lord) shall 
not cause thy doctor to fly from thee any more, and thine eyes shall see thy master ;" which is all the 
same in effect with that which Christ says, " 1 will be with you unto the end of the world;" there 
one of their Bibles translates thus, " Thy rain shall be no more kept back, but thine eyes. shall see thy 
rain." " Their last translation has corrected this mad falsification, (o) 

Again, where the holy Church reads, " Rejoice, ye children of Sion, in the Lord your God, be- 
cause he has given you the doctrine of justice;" (p) there one of their translations has it, " The rain 
ot righteousness:" and their last Bible, instead of correcting the former, makes it yet worse, if it can 
be made worse, saying, " Be glad then, ye children of Sion, &c. for he hath given you the former 
rain moderately." Does the Hebrew word force them to this ? Doubtless they cannot but know, that it 
signifies a teacher or master: and therefore, even the Jews themselves, partly understand it of Esdras, 
partly of Christ's divinity: yet these new and partial translators are resolved to be more prophane than 
the very Jews. If thev had, as I hinted above, been guided by a Catholic and Christian Spirit, they 
might have been satisfied with the sense of St. Hierom, a Christian doctor, upon these places, who 
makes no doubt but the Hebrew is doctor, matter, teacher ; who also in the psalm translates thus, 
at With blessings shall the doctor be arrayed," (q) meaning Christ ; where Protestants, with the Jews 
of latter days, the enemies of Christ, translate, " The rain covers the pools. " What cold stuff is this 
in respect of that other translation, so clearly pointing to Christ, our doctor, master, and lawgiver, (r) 

And again, where St. Jerom, and all the Fathers translate and expound, " There shall be Faith in 
thy times," to express the wonderful faith that shall be among Christians ; there they translate, 
" There shall be Stability of thv times." And their last Bible has it thus, " And Wisdom and Know- 
ledge shall be the Stability of thy times." Whereas the Prophet reckons all these virtues singly, viz. 
Judgment, Justice, which they term Righteousness, Faith, Wisdom, Knowledge, and the Fear of our 
Lord ; but they, for a little ambiguity of the Hebrew word, turn Faith into Stability. 

In La. 37. ver. 22. all their first Bibles read, — " O virgin daughter of Sion, he hath despised thee, 
and laughed thee to scorn : O daughter of Jerusalem, he hath shaken his head at thee." In the He- 
brew, Greek, Sr. Hicrom's translation and commen:ary, as also in the last Protestant Bible, printed 
1683, it is quite contrary, viz. " The virgin daughter of Sion has despised thee, O Assur : the daughter 
of Jerusalem has shaken her head at thee " All are of the feminine gender, and spoken of Sion hte- 
lally triumphing over Assur ; and of the Church spiritually triumphing over heresies, and all her ene- 
mies. In their first Bibles they translated all as of the masculine gender, thereby applying it to Assur j 
insulting against Sion and Jerusalem. But for what cause or reason they thus falsify it, will be hard to 
determine, unless they dreaded, that by translating it otherwise it might be applied spiritually to the 
Church's triumphing over themselves, as her enemies. We cannot judge it an oveisight in them, be- 
cause we find it so translated in the fourth book of Kings, cap. 19. ver. 21. yea, and in all their first 
translations. 

'A great many other faults are found in their first translations, which might be passed by, as not done 
upon any ill design, but perhaps rather as mistakes or over-sights, (s) yet however, touching some few 
of them, it will not be amiss to demand a reason, why they were committed: as for example, why 
they transla.ed, — " Ye abject of the Gentile:.," Isa 45. ver. 20. rather than, " Ye, who are saved of 
the Gentiles ;" or, as their translation has it, " Ye, that are escaped of ,he nations r" or, 

Why, in their Bible of 1579, did they write at length, " Two thousand to them that keep the fruit 
thereof," rather than " two hundred as it is in the Hebrew and Greek, and as now their last Bible 
has it ? or, 

Why read they in some of their Bibles, " As the fruits of cedar," and not rather according to the 
Greek and Hebrew, " Tabernacles of cedar ;" or however, as their last translation has k, " i ents of 
Kedar ?" or, 

Why 

(n) Isa. 30. v. 20. (o) Joel 2. v 23. (p) Lyra in 30. (q) Psalm 84. ver. 7. (r) Isaiah 33. ver. 6. (s) Can- 
tica. Canticor. c.8. ver. 12. Cantica. Canticor. c. 1. ver.4. Isa. 7, v. 11. 



of the Scripture.- 109 

Why do they translate, "Ask a sign, either in the depths or in the height above," rather than, 
5t Ask a sign, either in the depth of Hell," &c. as the Hebrew, Greek, and Latin has it ?(a) Or, 

Why do they translate, " To make ready an horse," 1 rather than il beasts, as the Greek has it ; and 
as also now their edition of 1683 reads it ?(b),Or, 

Why translate they, " If a man on the Sabbath Day receive circumcision, without breaking the 
law of ■M'-jyses," rather than, according to the Greek, which their last translation has followed, " If 
a man on the Sabbath day receive circumcision, to the end the law of Moyses should not be broken ?"(c) 
Or, 

Why read they, et The Son of man must suffer many things, and he reproved of the Elders," for 
11 Be rejected of the Elders," as the Greek, and now their Bibles of 1683 haye it ; and as in the Psalm, 
" The stone which the builders rejected;" we say not reproving of the said stone, which is Christ ?(d) 

Again, why translate they thus,- <4 Many which had seen the first house, when the foundation of this 
house was laid before their eyes, wept," &c. when in the Hebrew, Greek, and Latin, it is read thus : 
ii Many who had seen the first house in the foundation thereof, (i. e. yet standing upon the foundation, 
undestroyed) and this temple before their eyes, wept?" I suppose they imagined, that it should be 
meant they saw Solomon's Temple when it was first founded ; which, becau;e it was impossible, they 
translated otherwise than it is in the Hebrew and Greek: They should indeed have considered better 
of it. 

Though we do not look upon several of these as done, I say, with any ill design, yet we cannot ex- 
cuse them for being done with much more licentious boldness, than ought to appear in sincere and ho- - 
nest Translators. 



Absurdities In turning Psalms into Metre.. 

THEIR unrestrained licentiousness is yet further manifest, in their turning of David's Psalms into ^ 
rhyme, without, reason, and then singing them in their congregations; telling the people, from Saint 
Jarnes, cap 5. " If any be merry, let him sing Psalms;" being resolved to do nothing but what they 
produce a text of Scripture for, though of their own making: For, though the Apostle exhorts " Such 
as are heavy, to pray," and " Such as are merry, to sing ;" yet he does not in particular appoint Da- 
vid's Psalms to be sung by the merry, no more than he appoints our Lord's Piayer to be said by such as 
he exhorts to pray, though perhaps he meant it of both : So that from any thing our bold Interpreters 
can gather from the text, JE'quo animo est ? Psailat. -j/xXteTa, St. James might mean other spiritual songs 
and hymn?, as well as David's Psalms : But be it that he exhorted them to sing David's Psalms, which 
we have no cause to denv, because the Chuich of Christ has ever used the same ; yet that he meant it 
'of such nonsensical rhymes as T. Sternhold,' Joseph Hopkins, Robert Wisdom, and other Protestant 
poets have made to be sung. in their churches, under the name of David's Psalms, none can ever grant, 
who his read them. It has hitherto been the practice of God's Church to sing David's Psalms, as truly 
translated from the Hebrew into Latin; but never to sing such songs as Hopkins and Sternhold have, 
turned from the English prose into metre : Neither do I think that sober and judicious Protestants them- 
selves can look upon them as good forms of praises to be sung in their churches, to the glory, ..honour, 
and service of so great, so good, and so wise a God, when they shall consider how fully they are 
fraught with nonsense and ridiculous absurdities, besides many gross corruptions, viz. above two hun- 
dred ;(e) confessed by Protestants themselves to be found in the Psalms in. prose, from which these were 
turned into metre, which we may guess are scarcely corrected by the rhyme: To collect all the faults 
committed by the said blessed poets in their psalm-metre, would be a task too tedious for my designed 
brevity ; I will therefore only set down some few of their absurd and ridiculous expressions ; and for: the 
rest, leave the Reader to compare these psalms in metre with the others in prose, even as by themselves 
translated. 

E' e P i ALMS 



(a) Isai. 7. v. x 1 • (b) Acts 23, v. 24.. (c) Jo. 7. v. 23. (d) Mark 3. 3_r. (e) 'See the Preface. 



ITG 



Protestant Absurdities 



PSALMS in Prose, Bible 1683. 

Psalm ii. Verse 3. 
Let us break their bands asunder, and cast away 
their cords from us. 



Psalm xvi. Verse 9, 10. 
Therefore my heart is glad, and my glory re- 
joiceth : My flesh also shall rest in hope. For thou 
wilt not leave my soul in Hell, &c. 



Psalm xviii. Verse 36. 
Thou hast enlarged my steps under me, that my 
feet did not slip. 



Psalm xviii. Verse 37. 
I have pursued mine enemies, and overtaken 
them : Neither did I turn again till they were con- 
sumed. 

Psalm xxu. Verse 7. 
All they that see me, laugh me to scorn. They 
shoot out the lip, they shake the head. 

Psalms xxii. Verse 12. 
Many bulls have compassed me, strong bulls of 
jBasan have beset me round. 



Psalm xxvi. Verse 10. 
In whose hand is mischief, and their right hand 
is full of bribes. 



Psalm xlix. Verse 20. 
Man that is in honour, and understandeth not, 
is like the beasts that perish. 



Psalm lxxiv. Verse ii, 12. 
Why withdraweth thou thy hand, even thy 
right hand ? Pluck it out of thy bosom. 



PSALMS in Metre, Bible 1683. 

Psalm ii. Verse 3. 
Shall we be bound to them ? say they; 

Let all their bonds be broke, 
" And of their doctrine and their law, 

Let us reject the yoke. "(a) 

Psalm xvi. Verse 9, 10. 
Wherefore my heart and " tongue" also,(b) 

Do both rejoice together ; 
My " flesh and body" rest in hope, 

When I this thing consider. 
Thou wilt not leave my soul in " grave,'* 

For Lord thou lovesc me, &c. 

Psalm xviii. Verse 36, 
And under me thou makest plain 

The way where I should walk : 
So that my feet shall never slip, 

" Nor stumble at a balk." 

Psalm xviii. Verse 37. 
So I suppress and wound my foes, 

That they can rise no more : 
For at my feet they fall down fiat, 

I strike them all so sore.(c) 

Psalm xxii. Verse 7. 
All men despise, as they behold 

Me walking on the way : 
" They grin, they mow, they nod their heads" cVc. 

Psalm xxii. Verse 12. 
So many bulls do compass me, 
That be full strong of head : 
" Yea, bulls so fat, as tho' they had 
In Basan-field been fed." 

Psalm xxvi. Verse 10. 
Whose hands are heap'd with " craft(d) and guile,'" 

Their lives thereof are full. 
And their right hand " with wrench and wile, 
For bribes doth pluck and pull." 

Psalm xlix. Verse 20. 
Thus man to honour God hath brought, 

Yet doth he not consider ; 
But like brute beast, so doth he live, 
*- And turn to dust and powder." 

Psalm lxxiv. Verse ii, 12. 
Why dost thou draw thy hand " a back, 

And hide it in thy lap ?" 
O pluck it out, and be not slack, 
" To give thy foes a wrap, "(e) 



(a) The Reader need not be told why this is added, besides its making up the rhyme, (b) What they translate 
'* glory" in prose, they call e< tongue" in rhyme. And for want of one foot to make up another verse, they thrust in 
a whole body, " flesh and body." Again, what in prose is called Hell, in rhyme they term Grave: As if souls were 
left in the Grave, (c) This warrior lays about him at a different rate from David, (d) We have heard of crafty 
heads, but never of crafty hands, (e) In the title page they say, ** If any be merry, let him sing Psalms." But con- 
sidering what Psalms they are, they advise him to sing, they n:ight have done as well to have said rather, " If any 
would be merry, iec him sing Psalms " 



in turning Psalms into Metre, 



PSALMS in Prose, Bible 1683. j PSALMS in Metre., Bible 1683= 



Psalm lxxvii. Verse 16. 
1 * He caused waters to run down like rivers. 

Psalm lxxviii. Verse 57. 
They were turned aside like a deceitful bow. 

Psalm lxxxix. Verse 46. 

The days of his youth hast thou shortened : 
Thou hast covered him with shame. Selah. 

Psalm xcvii. Verse 12. 

Light is sown for the righteous, and gladness to 
i:he upright in heart. 

Psalm xcix. Verse i. 

The Lord reigneth, let the people tremble ; he 
sitteth between the Cheiubims, let the earth be 
moved. 



Psalm cxix. Verse 70. 

Their heart is as fat as grease : (As fat as brawn, 
in another Bible. But in the Latin Vulgate, Ccagu- 
latum est sicut lac cor eorum. ) 

Psalm cxix. Verse 83. 
For I am become like a bottle in the smoak. 



Psalm cxix. Verse no. 
The wicked have laid a snare for me. 

Psalm cxix. Verse 130. 



Psalm lxxvii. Verse 16. 

Of such abundance, that " no floods 

To them might be compared." 

Psalm lxxviii. Verse 57. 

They went astray, 

Much like a bow that would not bend,, 
But slip and start away. 

Psalm lxxxix. Verse 46. 

Thou hast cut off, and made full short 

His youth and lusty days ; 
" And rais'd of him an ill report, ' 

With shame and great dispraise. "(f) 

Psalm xevn. Verse 12. 

And light doth spring up to the just, 

With pleasure lor his part, 
Great joy with gladness, mirth and lust, &c,(g) 

Psalm xcix. Verse i. 

The Lord doth reign, " altho' at it 

The people rage full sore :" 
Yea, he on Cherubirns doth sit, 

" Tho' all the world do roar." 

Psalm cxix. Verse 70 

Their hearts are swoln with worldly wealth. 
As " grease so are they fat." 



Psalm cxix. Verse 8?. 

As a " skin-bottle" in the smoak, 
So am I parch'd and dried. 

Psalm exix. Verse no. 

Altho' the wicked laid their nets, 
" To catch me at a bay." 

Psalm cxix. Verse iqo. 



The entrance of thy Word giveth light: It giv- J When men first " enter into" thy Word, 
ith understanding unto the simple. They find a light most clear ; 

And very ideots understand, 

" When they it read or hear."(h) 



• (f) To say that God raises an ill report of men, has affinity to Beza's doctrine, which makes God the author of sin. 
Vid. Supr. (g) I thought, till now, that lust had been a sin. (h) By singing thus, they would possess the pcople^that 
even the most ignorant of them are capable to understand the Scripture when they read it, or have it read to them. 



112 



Protestant Absurdities 



PSALMS in Prose, Bible 1683. 



Psalm cxix. Verse 150. 
They draw nigh that follow after 
They are far from thy law. 



mischief 



Psalm cxx. Verse 5. 
Woe is me, that I sojourn in Mesech, that I 
dwell in the tents of Kedar. 



Psalm cxxvii. Verses. 
It is in vain for you to rise up early, to sit up 
late, to eat the bread of sorrow. 



Psalm cxxix. Ver.se 6. 
Let them be as grass upon the house- tops, which 
withereth before it groweth up 



PSALMS in Metre, Bible i 



Psalm cxix. Verse 150. 
My foes draw near, " and do procure 

My death maliciously :" 
Which from thy law are far gone back, 

" And strayed from it lewdly." 

Psalm cxx. Verse 5. 
Alas ! too long I slack, 
Within these tents " so black," 
Which Kedars are by " name 

" By whom the flock elect. 

And all of Isaac's sect, 
Are put to open shame." (i) 

Psalm cxxvii. Verse z« 
Though ye rise early in the morn, 

And so at night go late to bed, 
" Feeding full hardy with brown bread," 

Yet were your labour " lost and worn."(k-jH 

Psalm cxxix. Verse 6. 
And made as grass upon the house, 
Which withereth " ere it grow." 



I could weary the Reader with such like examples: They seldom or never speak of God's covenant 
with Isiaei, but they call it God's trade. (m) As in Psalm lxxviii. 10. where they sing. 



For why ? they did not keep with God, the covenant that was made ; 

Nor ye-t would walk or lead their lives, " according to his trade." — Psalm lxxxvii. Verse io. 
For why? their heans were nothing bent to him, nor to his " trade." — Psalm ex. Verse 37. 
For this is unto Israel a statute and a " trade." — .Psalm lxxxi. Verse 4. 

And set all my commandments light, and will not keep my " trade." — Psalm lxxxix. Versc y., 
To them be made a. law and " trade," &C — Psalm cxlviii. Verse 6. 



Such stufF as this you will find in other places. The words " more" and " less" have also stood 
them in as good stead as " trade" to make rhyme with, viz. 

All men on earth, both - least" and "most." — Psalm xxxin. Verse 8 . 
All kings, both " more" and " less." — Psalm xlviii. Verse ii. 

The Children of. Israel, each one both "more" and "less." — Psalm xlviii. Verse 14. 

See also Psalm cix. Verse fo. — Psalm xi. Verse 6. — Psalm xxvn. Verse 8. &c. &c. 
Nor are they a little behoiden to 'an " ever and for aye." " For ever and a day." " For evermore 

always," and. the like. 

Besides 



(i) Why is all this added? enly for the sake of rhyming to the word" name," unless they would make Isaac a sect- 
maker, and his religion a sect like their own. (k) If brown bread is the bread of affliction, a great many feeds on it 
who are able to buy white. (1) How grass can wither before it grows, is a paradox, (m) Perhaps this word " trade" 
should have been " tradition" with them; but for fear of a Popish term, which they so much detest, they would rather 
write nonsense than use ic» 



In turning Psalms into Metre, 



I'm sides their turning the psalms into metre, they also made rhyme of the Lord's- Prayer, the Creed, 
and the Ten Commandments. In which one thing is remarkable, viz. that in the Creed, upon the ar- 
ticle of Christ's descent into Hell, they make a very plain distinction between the Hell of the damned, 
and that of the Fathers of the Old Testament, Limbns Pelrum, thus ; 



And so he died in the flesh, but quickened in the sprite, 

His body then was buried, as is our use and right. 

His soul did after this descend into the lower parts, 

A dread un;o the wicked spirits, but joy to faithful hearts. 



Whom do they mean by those <s Faithful hearts," to whom our blessed Saviour's descent into HeM 
"Limbus, was a joy, but those of whom the Prophet Zachary spoke, when prophecying of our Saviour's 
releasing them, he said, l - Thou also in the blood of thy Testament hast let forth thy prisoners out of 
'-the lake, wherein there is no water." And, whom St. Peter meant, when he said, that Christ La 
Spirit " Coming, preached to the spirits also that were in prison : which had been incredulous some- 
times, when they expected the patience of God in the days of Noe, when the ark was in building." (a) 

The turning of this article into metre is, I suppose, the very cause why we have not the Creed 
printed in metre in their latter impressions , and consequently, none of the other prayers and rhymes s 
which their first Bibles had after the psalms ; because to put out this and no more, would have givea 
too shrewd a cause of suspicion. 

Besides the turning of these into metre, they made also certain other prayers of their own in rhyme ; 
in one of Which they rank the Pope, whom their modern divines count a great Bishop, and chief Pa- 
triarch of the Westeru Church, and from whom they pretend to receive their Episcopal and Priestly 
character, in the same list with the Turk, as if both were infidels alike, and both alike enemies ta 
Christ. Robert Wisdom thus sets out his psalm, which the ignorant people may be apt to take for one 
©f David's; assuring themselves that David himself prayed to.be delivered from the Turk and the Pope^, 
and consequently, that the Pope is a dangerous creature, 



R. W. 

-Preserve us, Lord, by thy dear word, 
From Turk and Pope defend us Lord, 
Which both would thrust out of his throne^ 
-Our Lord Jesus Christ, thy dear Son. 



But this, with such other like stuff, is also left out by Protestants In then' last Impressions, *s Wmg 
indeed ashamed of the impiety, malice, and folly of these gross, impostors, especially of this Robert 
Wisdom, who, notwithstanding his name, wag doubilesg tbe'most ignorant of all those who ever under- 
togk to turn psalm into metre. And sou is likely he-was looked upon by Dr. Corbet, sogietiraes Bishop 
of Norwich, when he made the following address to his ghost, 

-Zae, 9, a, 



To 



ii4 



Protestant Translations 



To the Ghost of R. Wisdom. 

That once a body, now but air, 
Arch-botcher of a psalm or prayer, 

From Carfax (b) come, 
And patch us up a zealous lay, 
With an old ever and for aye, 

Or all and some. 

Or such a spirit lend me, 

As may an hymn down send me, 

To purge my brain. 
Then Robin look behind thee, 
Lest Turk, or Pope do rind thee* 

And go to bed again* 

This may seem too light for a treatise of this nature ; but the ridiculous absurdity of these rhymes^ 
the singing of which in the Churches, has, by several learned Protestants, been complained of and la- 
mented, cannot be fully enough exposed ; that so, if possible, the common peoples' eyes may be 
opened, and they may be taken off from the fondness they seem to have for them. 

Though the ignorance, rather than ill intention of these busy poets appear in their psalm-metre ; 
yet what follows cannot be excused from being done with a very treacherous design of the translators : 
for what can possibly be a more sly piece of craft to deceive the ignorant reader, than to use Catholic 
terms in all such places where they mav render them odious, and when they must needs sound ill in the 
people's ears ? For example, II Maccabees 6. ver. 7. this term " Procession" they very maliciously 
translate, saying, " When the Ftast of Bacchus was kept, they were constrained to go in Procession 
to Bacchus." Let the teacltr see in the Greek Lexicon if there be any thing in this word, vofiTs-sc'Svm 
ra> diovvra, like the Catholic Church's Processions, or whether it signify so much as " To go about," 
as other of their Bibles tianslate it, with perhaps no less ill-meaning than that of 1570, though they 
fcame not Procession, (c) 

St. John, cap. 9. ver. 22 and 25. where, for " He should be put out of the Synagogue," their first 
translations read, " He should be excommunicated," to make the Jews' doings against them, that con- 
fessed Christ, sound like the Catholic Church's acting against heretics, in excommunicating them ; as 
if the Church's excommunication of such, from the society and participation of the faithful, were like 
10 that exterior putting out of the Synagogue. And by this they designed to disgrace the Priests' power 
of excommunication, whereas the Jews had no such spiritual excommunication ; but, as the word 
only signifies, did put them out of the Synagogue ; and so they should have translated the Greek word, 
including the very name Sviugogue. But this translation was made when the excommunications of 
the Catholic Church were daily denounced against them, which they have conected in their last Bible, 
because themselves have begun to assume such a power of excommunicating their non-conforming 
brethren. 

In Acts 17. ver. 23. for, " Seeing your Idols," or, " Seeing the things which you Athenians did 
worship," they translate, " Seeing your Devotions," as though Devotion and Superstition were all 
one. 

And ver 24. for " Temples of Diana," they translate " Shrines of Diana," to make the shrines 
of saints bodies, and other holy relics, seem odious; whereas the Gieek word, signifies temples. And 
Beza says, " He cannot see how it can signify shrines " 

Thus 1 hey make use of Catholic words anu terms, where they can thereby possibly render them 
odious ; but in other places, lest the ancient words and names should still be retained, they change them 
in:o their own unaccustomed ai.d original sound. So in the Old Testament, ouc of an itch to shew 
their skill in he Hebrew, the first translators thought fit co change most of the proper names irom tue 
usual reading, never considering how fai differentlv proper names ot all sorts are both written and 
sounded >n different langu'ges - r but this is m a great pare rectified by ihe last translators, according ,o 
the directions ot King James the Firs.:, that in translating the proper names, they should retain the usuaL 
and accustomed manner of speaking. 

Their 



(b) The place of his burial in Oxford. 



(c) Bib. xj62, 1577, 



of the Scripture, 



Their altering of these proper names in the Old Testament, through the pride of being esteemed 
such knowing masteis in the Hebrew, was yet much more tolerable, than the changing of many other 
words in the New, through an heretical intention of introducing an utter oblivion of them among the 
people. 1 

The words " Church, Bishop, Priest, Altar, Eucharist, Sacrifice, Grace, Sacrament, Baptism, Pen- 
ance, Angel, Apostle, Christ, &c." at their first revolt, they suppressed, and changed into "Congre- 
gation, Superintendent, Elder and Minister, Table, Thanksgiving, Gift, Mystery, Washing, Repent- 
ance, Messenger, Ambassador, Anointed ;" several other words and phrases they likewise altered, as is 
evident from what goes before. And for what cause was all this change and alteration of Catholic 
terms and phrases, but that the sound of the words should vanish with the substance of the things, which 
they have taken away ? With Bishops they banished the pastoral care and charge of the Pope and Ca- 
tholic Bishops, and set up a child and a woman for the heads of their congregation. With Piiest went 
away the office of Priest, in offering the holy sacrifice of Christ's body and blood : with Grace went 
away the sacrament of Holy Orders, and four or five of the other sacraments: with" Altar, Eucharist, 
and Sacrifice, they excluded the proper service of Almighty God, with Christ's sacred presence in the 
blessed sacrament: with the word Penance, they banished Confession, Absolution, and .Satisfaction for 
Sins: they altered the word Church, because they had cut them elves off from the Catholic Church. 
And what other design could we suppose them to have had in the leaving out Apostles, and putting in 
Ambassadors or Legates ; in leaving out Angels, and introducing Messengers ; in putting down the 
word Anointed, where Christ used to be read ; and in translating Grave for Hell ; but in time to ex- 
tinguish all Faith and Memory of " Apostle, Angel, Heaven, Hell, Christ, and Christianity and to 
bring them to Atheism and Infidelity, the very center to which their reformation tends? (d) 

This fantastical and impious vanity, in changing Catholic and Christian terms and speeches into 
their prophane and heathenish use and signification, was a thing so detested, even by Beza himself, 
notwithstanding his often being guilty of the same, that he inveighs against it, and those who use it, in 
this manner, " The world is now come to that pass," says he, " that not only they who write their own 
discourses, refuse the familiar and accustomed words of Scripture, as obscure, unsavoury, and out of use,. 
but also those that translate the Scripture out of Greek into Latin, challenge to themselves the like li- 
berty : so as while every man will rather freely follow his own judgment than religiously behave him- 
self as the Holy Ghost's interpreter, many things they do not convert, but pervert :.. for which licen- 
tiousness and boldness, except remedy be provided in time, either I am notably deceived, or within a 
few years, instead of Christians we shall become Ciccronians, i. e. Pagans, and by little and little shall 
lose the possession of the things themselves." (e) By this you see, that though Beza was one of the 
greatest masters in this wanton, novel, and licentious art of changing Christian for Heathen terms and 
phrases, yet he foresaw that in the end, with the words, would be taken away the things signified, 
" Sacraments, Baptism, Eucharist, Priesthood, Sacrifice, Angels, Apostles, and all Apostolical Doc- 
irine :" and that so we should be brought again from Christianity to Heathenism. 

From which, and from the Stillingfleetian error, (f) that, by asserting, " The Pagan God, 
Jupiter, to be the true God, blessed for evermore," throws open the door of Jupiter's temple, and points 
out the very path-way to paganism, 

GOOD LORD DELIVER US ! 

(d) Change of words induces change of faith, (e) Beza in Act. c. 10. v, 46. edit. anno. 1556. but in the latter 
edit, of 1565. some of these words are altered either by himself or the Printer, (f) Dr. Stillingfleet's charge of Idol- 
atry, against the Church of Rome, pag. 7, & pag. 40. 



FINIS, 



'i Vindication of the Roman Catholics: As also their Declaration, Affirmation^ Comminaiion S 
Shewing their Abhorrence of the following Tenets, commonly laid at their Door ; and they here oblige 
themselves, that if the ensuing Curses be added to those appointed to be read on the first Day of 
Lent, they will seriously and heartily answer Amen to them all. 



I /CURSED is lie that commits Idolatry ; that prays, to 
Images cr Relics, or worships them for God. 
R. Amen. 

LT. Cursed is every Goddess Worshipper, that believes the 
Virgin Mary to be any more than a creature; that honours her, 
worships her, or puts his trust in her more than in God ; 
that believes her above her Son, or that she can in any thing 
command him. R. Amen. 

IH. Cursed is he that believes the Saints in Heaven to be 
his Redeemers, that prays to them as such, orthat givesGod's 
honour to them, or to any creature whatsoever. R. Amen. 

IV. Cursed is he that worships any Ereaden God, or makes 
Gods of the empty elements of bread and wine. R. Amen. 

V. Cursed is he that believes Priests can forgive sins whe- 
ther the sinner ripent or not :■ or that there is any power in 
earth or Heaven that can forgive sins, without a hearty re- 
pentance and serious purpose of amendment. R. Amen. 

VI. Cursed is he that believes there is authority in the Pope 
or any other-, that can give leave to commit sins : or that 
can forgive hill) liis sins for a sum of money. R. Amen. 

*VI[. Cursed is he that believes that, independent of the 
merits and passion of Christ, he can merit salvation by his 
own good works; or make condign satisfaction for the guilt 
of his sins, or the pains eternal due to them. R. Amen. 

VI II. Cursed is he that contemns the word of God, or hides 
it from the people, on design to keep them from the know- 
ledge of their duty, and to preserve them in ignorance and 
error. R. Amen. 

IX. Cursed is he that undervalues the word of God, or, 
that forsaking ScHpture chuses rather to follow human tra- 
ditions than ir. R. Amen. 

X. Cursed is he that leaves the Commandments of God, to 
observe the constitutions of men. R. Amen. 

XI. Cursed is he that omits any of the Ten Command- 
ments, or i eeps the people from the knowledge of any one 
of them, to the end that they may not have occasion of dis- 
covering the truth. R. Amen. 

XII. Cursed is he that preaches to the people in unknown 
tongue;, such as they understand not ; or uses any other 
means to keep them in ignorance. R. Amen. 

XIII. Cursed is he that believes that the Pope can give to 
any, upon any account whatsoever, dispensation to lie or 
swear falsely ; or that it is lawful for any, at the last hour, 
to protest himself innocent in case he be guilty. R. Amen. 

XIV. Cursed is he that encourages sins, or teaches men to 
defer the amendment of their lives, on presumption of their 
de«!>-fced repentance. R. Amen. 

XV. Cursed is he that teaches men that they maybe law- 
fully drunk on a Friday or any other fasting-day, though they 
must not taste the least bit of flesh. R. Amen. 

XVI. Cursed is-he who places Religion in nothing but a 
pompous shew, consisting only in ceremonies; and which 

, teaches not the people . to serve God in spirit and truth. 
' R. Amen. 

XVII. Cur;ed is he who loves cr- promotes cruelty, that 
teaches people to be bloody-minded, and to lay aside the 
meekness of Jesus Christ. R. Amen. 

X VIII. Cursed is he who teaches it lawful to do any wicked 
thing, ' though it be for the interest and good of Mother 
Church : or that any evil action may be done that good may 
come of it. R. Amen. 

XlX. Cursed are we, if amongst all these wicked principles 
and damnable doctrir.es ecu sron'y laid at our doors, any one 



of them be the Faith of our Church .- and cursed are we, if 
we do not as heartily detest all those hellish practices as they 
that so vehemently urge them against us. "R. Amen. 

XX. Cursed are we, if in answering, and saying Amen to 
any of these Curses^ we use any equivocations, mental re- 
servations ; or do not assent to them in the common and ob- 
vious sense of the words. R. Amen. 

And can the Papists then, thus seriously, and without 
check of conscience, say Amen to all these Curses? 

Yes they can, arid are ready to do it whensoever, and as 
often as it shall be required of them. And what then is to 
be said of those who either by word or writing, charge these 
doctrines upon the Faith of the Church of Rome. " Is a 
lying ..spirit in the mouth of all the Prophets ? are they all 
gone aside? do they backbite with their tongues, do evil ti 
their neighbour, and take up reproach against their neigh- 
bour?" I will say no such thing, but leave the in/partial con- 
siderer to judge. One thing I can safely affirm, that the 
Papists are foully misrepresented, and shew in public as much 
unlike what they are, as the Christians were of old by tho 
Gentiles; that they lie under a great calumny, and severely 
smart in good name, persons, arid estates, for such things 
which thvy as much and as heartily detest as those who ac- 
cuse them. But the comfort is, Christ has said to his fol- 
lowers, " Ye shall be hated of all men," (Matth. 10, 22.) 
and St. Paul, «• We are made a spectacle unto the world;" 
and we do not doubt, that, he who bears this with patience, 
shall for every loss here and contempt receive a hundred-fold 
in Heaven : '« For base things of the world, and things 
which, are de:pised, hath God chosen." ] Corinth. 1. 28. 

As for problematical disputes, or errors of particular de- 
vices, in this, or any other matter whatsoever, the Catholic 
Church is no way responsible for them ; nor are Catholics 
as Catholics, justly punishable on their account. But, 

As for the King-killing doctrine, or murder of Princes, 
excommunicated- for heresy ; it is an Article of Faith in the 
Catholic Church, and expressly declared in the Genera' 
Council of Constance, Sess. 15. that such doctrine is damna- 
ble and hereticaJ, being contrary to the known laws of God, 
ami Nature. 

Personal misdemeanors of what nature soever, ought not 
to be imputed to the Catholic Church, when not justifiable 
by the tenets of her faith and doctrine. For which reason, 
though the stories of Paris Massacre ; the Irish Cruelties, or 
Powder-Plot, had been exactly true, (which yet for the 
most part are mis-related) nevertheless Catholics as Catho- 
lics, eught-not to suffer for such offences, anymore than the 
eleven Apostles ought to have suffered for Judas's treach- 
ery. - ; 

It is an Article of the Catliolic Faith to believe, that n© 
power on earth can license men to lie, forswear, and perjure 
themselves, to massacre their neighbours, or destroy their 
native country, on pretence of promoting the Catholic Cause, 
or Religion. Furthermore, all Pardons and Dispensations 
granted, or pretended to be granted, in order to any sucli 
ends or- designs, have no other validity or effect, than to add 
Sacrilege and Blasphemy to the above-mentioned crimes. 

Sweet Jesus bless our Sovereigns : pardon our enemies. 
Grant us patience ; and establish peace and charity in eu; 
nations, 

FINIS, 



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